(1) Let there be the
salutation of Vâsudeva, the Fortunate One, the primeval
Lord of this creation, from whom, being present here and in the
beyond, for the purpose of recollection and full independence,
the vedic knowledge in the heart was imparted of the one who is
the original creator [Lord Brahmâ]. About Him are
the enlightened [as surely also the ordinary] souls,
like with a mirage of water to the [fire of the] sun,
in a state of illusion wherein, through the action and reaction
of the modes of material nature, there is the illusion of the
factual. Upon Him I meditate who is always self-sufficient and
of the transcendental, the negation free from illusion and the
Absolute of the truth.

(2) Herein [in this
book] is rejected deceitful religiosity [of ulterior
motives], and finds one the highest, comprehensible to
selfless truth-loving ones. Herein is offered the factual
substance of well-being that uproots the threefold miseries
[as caused by oneself, others and by nature]. What is
the need of other stories when in here is found the beautiful
story of the Fortunate One as compiled by the great sage
[Vyâsadeva] which, with help of the ones pious
and diligently of service, forthwith in the heart confines the
Controller. (3) It is the ripened fruit from the desire tree of
the vedic literatures that flowing from the lips of S'ukadeva
manifested as sweet nectar perfect in every way; o you expert
and thoughtfull ones delighting in devotion, ever relish the
home of the S'rîmad Bhâgavatam!

(4) In the forest of
Naimishâranya, a spot favored by Vishnu, sages headed by
the sage S'aunaka performed a thousand-year sacrifice for the
Lord of heaven and the devotees on earth. (5) One morning,
burning the sacrificial fire, with due respect, the sages asked
S'rîla Sûta Gosvâmî, who was offered a
seat of honor, the following: (6) "You, free from all vice as
you are and familiar with the stories and historical records,
are said to be well versed in the religious scriptures that you
explained as well. (7) As the eldest of the scholars of the
Vedas you know Vyâsadeva, the Lord among them - and
Sûta, you know as well the other ones well versed in
physical and metaphysical knowledge. (8) Being so conversant,
pure and simple by their grace, tell us, your honor, of the
secrets you have learned from those spiritual masters as a
submissive disciple. (9) Being blessed thereof with ease and a
long life, from your goodness please tell us, what you could
ascertain to be the absolute and ultimate good that all people
deserve. (10) In general, o honorable one, are the people in
this age of Kali lazy, misguided, unlucky and above all
disturbed. (11) There are many scriptures with as many
prescribed duties each separately demanding attention.
Therefore o sage, tell us for the good of all living beings
what, to the best of your knowledge, is the essence by which
the soul is satisfied. (12) Be blessed Sûta, you know the
purpose for which the Supreme One, the protector of the
devotees, appeared in the womb of Devakî as the son of
Vasudeva. (13) Please, for the good and upliftment of all
living beings explain it to us, aching for it, as you should
[after the tradition]. (14) Entangled in the
complications of birth and death will we, even not being fully
conscious, find liberation if we respect the name of the Lord
who is feared by fear itself. (15) O Sûta, simply
associating in devotion will sanctify us directly, as Ganges
water would do but only after using it. (16) Who, eager for
liberation, wouldn't rather want to hear of the Lord His
worshipable virtuous deeds and His glories as the sanctifier in
the Age of Quarrel [Kali]? (17) He is hailed by the
great souls for His transcendental glories. Please tell us, who
are eager to believe, about the pastimes of His descend in
time. (18) Therefore, describe us, o sagacious one, the
auspicious adventures and pastimes of the multiple incarnations
of the Supreme Controller His personal energies. (19) We,
relishing the palatable at every step, are never tired of
associating with the One Glorified and hearing about His
adventures. (20) In the guise of a human being was He with
Balarâma [His elder brother] of a superhuman
performance. (21) Knowing of the onset of the Age of Kali, we
for a longer period have assembled to sacrifice here at this
place reserved for the devotees, taking our time to listen to
the stories about the Lord. (22) By providence we met your
goodness to help us as the captain of the ship through this
insurmountable age of Kali that is so threatening to the good
qualities. (23) Please tell us with whom we should take
shelter, now the Lord of Yoga S'rî Krishna, who is the
Absolute Truth and the protector of the religion, has left for
His own abode."

Chapter
2

Divinity
and Divine Service

(1) Completely satisfied with
the correct questions of the sages there, the son of
Romaharshana [Sûta] tried to reply after thanking
them for their words. (2) Sûta said: "He
[S'ukadeva] who went away to live with the renounced
order without the prescribed ceremony of reform of the sacred
thread, made Vyâsadeva, being afraid of the separation
exclaim: 'O my son!', and all the trees and all living beings
responded sympathizing in the heart of the sage. (3) Let me
offer my obeisances to him, who from his experience of life, as
the only transcendental torchlight in desiring to overcome the
darkness of material existence of materialistic men,
assimilated the cream of the Vedas and out of his causeless
mercy conveyed the very confidential holy story as the master
of the great sages. (4) After offering first one's obeisances
to Nara-Nârâyana, the [Lord as the]
supermost human being, the goddess of learning and
Vyâsadeva, let then all be announced that is needed for
the conquering.

(5) Your questions about Lord
Krishna are of relevance for the welfare of the world because
they satisfy the true self. (6) For mankind it is certainly the
best way to attain to uninterrupted service to the
transcendental without further motives. (7) Serving Krishna
this way one will find detachment and causeless knowledge. (8)
What mankind does in it's duties according to each his own
position, is useless labor leading nowhere, if it does not lead
to the message of this attraction to God. (9) One's
occupational activities are certainly meant for ultimate
liberation and not for the end of material gain, neither is,
according to the sages, the material progress of the dutiful
ones in devotional service meant for the attainment of
sense-gratification. (10) One's longing is not so much there
for sense-gratification, profit and self-preservation, but
instead are one's occupational activities meant for no other
purpose than inquiring after the Absolute Truth. (11) The
learned souls say that the reality of nondual knowledge is
known as Brahman, Paramâtmâ, and Bhagavân
[the impersonal, localized and personal aspect]. (12)
The sages who with the good of knowledge and detachment are of
serious inquisition, will see within themselves and the
Supersoul in devotional service, exactly that, of what they
have heard from in the Vedas. (13) So by the human being, o
best of the twice born, the highest perfection of occupational
duties according to the divisions of status and vocation is
achieved in the pleasing of the Lord. (14) With one's mind thus
fixed, the Lord who protects the devotees is heard, glorified,
remembered and worshiped constantly. (15) Who will not attend
to this message of intelligently remembering the Lord which
gives one the sword for cutting through the bonds of materially
motivated labor [karma]? (16) One who listens with care
and attention in respect of Vâsudeva, will find affinity
with the message through the devotional service rendered to
pure devotees, o learned ones, and be purified from all vice.
(17) Those who developed this hearing of Krishna His own words
will find virtue listening and singing and will certainly in
their hearts see their desire to enjoy purified by the
benefactor of the truthful. (18) By regular attention to that
knowledge all the inauspicious will lose its hold, and thus
serving the Supreme Lord with transcendental prayers, loving
service irrevocably comes into being. (19) With the heart
established like that, one will be fixed in goodness and become
happy without further being affected by the lust, desire and
yearning that arises from passion and ignorance. (20) The mind
enlivened in that association of service to the Lord, will find
the reality of liberated wisdom becoming effective. (21) Seeing
the self that way as being the master will certainly cut the
knots in the heart and terminate the chain and misery of
materially motivated actions [karma]. (22) Therefore
all transcendentalists have for certain always delighted in the
service to Lord Krishna - it enlivens the soul. (23) The
ultimate benefit of the transcendental personality, that is
associated with as well the material qualities of nature of
goodness, passion and ignorance (slowness) as with the
maintainer Vishnu, the creator Brahmâ and the destroyer
S'iva, is of course for the human being found in the form of
the quality of goodness [Vishnu]. (24) As we have the
firewood from sacrifices stemming from the earth producing
smoke, so we also have passion stemming from ignorance leading
to the goodness from which the essential nature is realized.

(25) Whoever follows these
sages who before thus rendered service to the transcendental
Lord that is above these three modes of nature, deserves the
same benefit. (26) Rejecting the less attractive forms of
demigods, they are devoted to the many forms of Lord Vishnu
without any envy. (27) Those who are slow and of passion,
desire wealth, power and progeny clinging to the forefathers
and other beings of cosmic control. (28-29) But Lord Krishna is
the object of knowledge, the purpose of the sacrifices and the
yoga, the controller of all material activity, the supreme
knowledge, the austerity, the quality of the religion and the
goal of life. (30) From the beginning of the manifestation He,
by this internal potency, has been the cause and effect of all
forms and the transcendental Absolute of the modes of nature.
(31) Although He appears from them to be just a part of the
modes of the creation having entered into it, He is fully
enlightened being above it in consciousness. (32) He, as the
Supersoul, pervades all living beings as the source of the
creation like fire does in wood and shines forth as different
living entities, at the same time being the Absolute Person.
(33) That Supersoul, created the subtle senses influenced by
the modes of nature by entering the living beings in His own
creation, causing them to enjoy those modes. (34) Thus He
maintains all in the mode of goodness performing His pastimes
mastering all worlds of divine, human and animalistic beings,
being incarnated Himself."

Chapter
3

Krishna is
the Source of All Incarnations.

(1) "The Lord as the purusha
accepted the universal form of the material world with its
sixteen principles of material action to make a start with His
creation. (2) Dormant in the water, from that navel sprouted
out of the lotus of manifestation Brahmâ, the father of
all beings as the creator. (3) It is imagined that the purusha,
from the excellence of His existence, expanded into all the
worlds. (4) His form seen perfectly thus has numerous legs,
thighs, arms and faces, with wonderful heads, ears, eyes and
noses, all glowing with garlands and dresses. (5) These
multifarious incarnations are the indestructible source from
which all the godly, human and animal beings
originate.

(6) At first the sons of
Brahmâ [the Kumâras] were disciplined in
austerity for the realization of continuation. (7) Incarnated
next for the sake of its welfare, He, like a boar, uplifted the
world out of the lower regions. (8) Thirdly He accepted His
presence among the learned (rishis) [as Nârada
Muni] for the sake of evolving vedic knowledge for service
in devotion without further material motives. (9) Fourth born
as the twin sons of king Dharma in the form of
Nara-Nârâyana He underwent severe penances to
attain control over the senses. (10) Fifth with the name of
Kapila He gave an exposition to the brahmin Âsuri on the
nature of metaphysics and the elements of creation as through
time the knowledge was lost. (11) Sixth, born as the son of
Atri [called Dattâtreya] from Anasûyâ
who prayed for Him, He lectured to Alarka, Prahlâda and
others about the transcendental. (12) Seventh born from
Âkûti as Yajña, the son of Prajâpati
Ruci He, assisted by the godly, ruled over the change of the
period of Svâyambhuva Manu together with His son Yama and
others. (13) Eighth, from the wife of King Nâbhi,
Merudevî He took birth as King Rishabha and showed the
path of perfection respected by people of all stages of life.
(14) Accepting His ninth incarnation from prayers by the sages,
He ruled [as Prithu] the earth for the sake of its
cultivation and produces, which made it beautifully attractive.
(15) Like a fish [Mâtsya] in the water He kept
Vaivasvata Manu after the period of Câkshusha Manu on a
boat of protection afloat the waters when the world was deeply
inundated. (16) Eleventh as a tortoise [Kurma] He
sustained the Mandarâcala Hill of the theists and
atheists which served as a pivot in the ocean. (17) Twelfth was
Dhanvantari [Lord of medicine] and thirteenth He
appeared as an alluring beautiful woman to the atheists while
giving nectar to the godly. (18) His fourteenth incarnation He
appeared as Nrisimha, who with His nails half as a Lion on His
lap tore apart the king of the atheists like a carpenter does
cane. (19) Fifteenth He assumed the form of Vâmana
[the dwarf-brâhmana] who, from the arena of
sacrifice of Mahârâja Bali, begged only for three
steps of land, while at heart willing to return to the kingdom
of the three worlds. (20) In His sixteenth incarnation [as
Bhrigupati] He acted twenty-one times against the ruling
class that negated the intelligentsia. (21) Seeing the common
people as being less intelligent He seventeenth incarnated as
Vyâsadeva from Satyavatî by Parâs'ara Muni,
to divide the desire tree of the Veda into several branches.
(22) Next He performed superhuman in controlling the Indian
Ocean having assumed the form of a divine human being
[Râma] in order to act for the sake of the Godly.
(23) Nineteenth as well as twentiest He appeared as
Balarâma and Krishna from the Vrishni-family and thus
Bhagavân removed the burden from the world. (24)
Thereafter in the Age of Kali His birth as Lord Buddha from
Añjanâ in Gayâ will take place in order to
delude the ones envious with the theists. (25) Following that
at the conjunction of two Yugas when there is hardly a ruler
found that is not a plunderer, the Lord of Creation will take
birth with the name of Kalki as the son of Vishnu
Yas'â.

(26) O Twice-born, from the
ocean of goodness the incarnations of the Lord are innumerable
like the countless streams from thousands of lakes. (27) All
the powerful sages, the godly, the Manus and their progeny, as
well as the Prajâpatis [founding fathers] are
aspects of the Lord. (28) All these are part of Lord Krishna,
the Supreme Lord [Bhagavân] in person who gives
protection in all ages and worlds against the enemies of the
King of Heaven [Indra]. (29) Those who in the morning
and the evening carefully recite these mysterious births of the
Lord, will find relief from all miseries of life. (30) All
these forms of the Lord are certainly of the one without a form
that is transcendental; they came about in the self from the
modes of the material energy with its elements. (31) To the
less intelligent seer they are as clouds in the sky and dust in
the air in order to perceive. (32) This unmanifested beyond,
which is without a form affected by the modes of nature and is
alike that what is unseen and unheard - thàt is the
living being that takes birth repeatedly. (33) Whenever one
realizes that all these gross and subtle forms originate from
the ignorance in the self, at that time one is in association
with the divine. (34) With the illusory energy subsided there
is enrichment with the full knowledge of enlightenment and
knowing in the glories of the self. (35) Thus the inactive
unborn Lord of the Heart with His births and activities has
been described by the learned as being undetectable even in the
Vedas. (36) Being within every living being He, the omnipotent
master of the senses who's play is spotless, is independent and
unaffected by creation, destruction and maintenance. (37)
Acting like an actor in a drama, by His manipulations the ones
with little knowledge cannot know Him in His activities, names
and forms by means of speculation and oration. (38) Only he can
know of the transcendental glories of the Creator - who is
all-powerful with the wheel of the chariot in His hand - who
renders unconditional, uninterrupted, favorable service to His
fragrant lotusfeet. (39) In this world one can be successful if
one knows in full about the Personality of Godhead who embraces
all of His universes and inspires for the complete of the
spirit of ecstasy in which one will never find the dreaded
repetitions of the worldly interest."

(40) This book about the
story of the Personality of Godhead and His devotees compiled
by the wise man of God is, as a supplement to the Vedas, there
for the ultimate good of all people, bringing success,
happiness and perfection. (41) S'rîla Vyâsadeva
delivered it to his son, the most respectful among the
self-realized, having extracted the cream from all the Vedic
literatures and histories. (42) He on his turn spoke it to
emperor Parîkchit who sat at the Ganges surrounded by the
wise in penance until his death. (43) Just after the return of
Lord Krishna to His abode, with which also the sense of duty
and the spiritual knowledge and such disappeared, was this
brilliant story of God delivered to enlighten the people in the
Age of Quarrel [Kali] who lost their vision. (44) When
I heard the story from that powerful great sage, I as well
managed to understand it, being perfectly attentive by his
mercy, so that I can also tell it to you from my own
realization."

Chapter
4

The
Appearance of S'rî Nârada.

(1) The elderly and learned
S'aunaka, the head of the ceremony the sages were gathered for,
congratulated Sûta Gosvâmî thanking him thus:
(2) "O most fortunate one of the ones respected to speak, tell
us of the message of the Bhâgavatam, as spoken by
S'ukadeva Gosvâmî. (3) When, where, on what ground
and wherefrom inspired could this literature be compiled by
Vyâsadeva? (4) His son, a balanced monist with his mind
always fixed on the One, was a great devotee, but unexposed he
appeared ignorant. (5) Seeing the sage Vyâsa following
his son, naked bathing beauties covered their bodies out of
shyness, whereas astonishingly asked of his son they replied
him that they did not do so for him as he regarded them purely
without sexual discrimination. (6) How was he [S'uka],
appearing like a retarded dumb madman, upon reaching the
Kuru-jângala provinces recognized by the inhabitants when
he entered Hastinâpura [now: Delhi]? (7) How
could the discussion of this sage with king Parîkchit
take place about this essence of the Vedas? (8) He,
pilgrimaging, only for the time of milking a cow stayed at the
door of the householders sanctifying the residence. (9) Please
tell us about Parîkchit, the son of Abhimanyu, who is
said to be a first class devotee whose birth and activities are
all wonderful. (10) For what reason did the emperor who
enriched the name of Pându, neglect the opulences of his
kingdom, sitting down for penance at the Ganges until his
death? (11) Why did he, at whose feet all enemies surrendered
their wealth for their own sake, in full youth exclaim to give
up his life of royal riches? (12) How could he, giving shelter
and living for the welfare of others, being as a man unattached
and unselfish by devotion to the cause, give up his mortal
body? (13) Explain this all to us as we consider you fully
acquainted with as good as all the meaning of the words in the
scriptures."

(14) Sûta
Gosvâmî said: "When the second millennium that ran
into the third, ended, was the sage [Vyâsa] born
to Parâs'ara from the womb of the daughter of Vasu as a
full aspect of the Lord. (15) One morning at sunrise, after
being cleansed by the water of his morning duties, he sat down
at the bank of the river Sarasvatî to concentrate. (16)
Knowing past and future, he saw from the different ages that in
the religion of his time gradually anomalies were accruing.
(17-18) In the dull and impatient of the faithless lacking in
goodness, he saw a decline in the natural power in material
actions. By his transcendence seeing the people in general
being short-lived and unlucky, he who is full in knowledge
contemplated for the welfare of all the vocations and stages in
life. (19) After seeing that there were four sacrificial fires
for purifying the work of the people, he expanded the one Veda
accordingly into four. (20) Rig, Yajuh, Sâma and Atharva
were the names of these four parts while the original source of
knowledge, the purânas were called the fifth Veda. (21)
After that the Rig Veda was propagated by the rishi Paila, the
Sâma Veda by Jaimini, while Vais'ampâyana was the
one well versed enough to be qualified to defend the Yajur
Veda. (22) The serious respect for the Atharva Veda was with
Angirâ [Sumantu Muni], while the records of
history, the purânas, were defended by my father
Romaharshana. (23) They in their turn handed the knowledge
entrusted to them down to their disciples who did the same with
their following and thus the different branches of followers of
the Vedas came about. (24) In order to have the Veda
assimilated as much by the less intellectual ones, the great
sage of lordship Vyâsa took care to edit it for the
masses. (25) Thinking this way, for the welfare of the more
foolish women [see 6.9: 6 & 9], the working class
and the friends of the twice-born who themselves do not work
for understanding, from the mercy of the sage the benefit of
the completion of the history of the Mahâbhârata
was achieved.

(26) O dear twice-born, by no
means could he, who was always working for the welfare of all,
find satisfaction at that time.. (27) Knowing what religion is,
he, purified in seclusion at the bank of the Sarasvatî,
thus from the dissatisfaction of his heart said to himself:
(28-29)'With strict discipline I sincerely did proper worship
to the tradition of the vedic hymns, respecting the masters and
doing the sacrifices. For women, s'ûdras and others I
properly explained of the disciplic succession what is
necessary to know of the path of religion by compiling the
Mahâbhârata. (30) Although it appears that I did
enough for the Supreme to the demands of the vedantists, I feel
something is missing. (31) I might not have given sufficient
directions about the devotional service so dear to as well the
perfect as to the Infallible One.'(32) While
Krishna-dvaipâyana Vyâsa was regretfully thinking
this way of his shortcomings, Nârada, whom I spoke of
before, reached his cottage. (33) Seeing the auspicious arrival
of the muni he quickly got up and venerated him with the
respect equal to the respect the godly pay Brahmâjî
the creator."

Chapter
5

Nârada's
Instructions on S'rîmad Bhâgavatam for
Vyâsadeva

(1) Sûta said:
"Comfortably seated next to him, the pleased rishi of God - who
has a vînâ in his hands - addressed the learned
wise. (2) He said: 'O greatly fortunate son of Parâs'ara,
is the confrontation with the body and the mind in the
selfrealization of your soul to your satisfaction? (3) You have
done your full enquiries and being well versed, you have
prepared the great and wonderful Mahâbhârata adding
your extensive explanations. (4) Despite of the full of your
deliberations about the absolute and the eternal are you, dear
master, lamenting not having done enough.'(5)

Vyâsa said: 'What
you said is certainly true and my soul has found no peace with
it. What is the root I missed, I ask you who originated from
the soul as a man of unlimited knowledge. (6) You have the
all-inclusive knowledge as a confidential devotee of the
Supreme Personality, who is the Original Controller of the
material and spiritual and in whose mind only, from the
transcendence above its modes, the universe is created and
destroyed. (7) In your goodness you travel the three worlds
penetrating the heart of everyone like the all-pervading air as
the selfrealized witness. Please point out my deficiency in
being absorbed in the Absolute with discipline and vow
concerning matters of cause and effect'.

(8) S'rî
Nârada said: 'You hardly praised the glories of the
Fortunate One who is spotless and who I think is not really
pleased by that inferior association. (9) Although you, great
sage, repeatedly were writing for the sake of the four
principles of religion [dharma, artha, kâma, moksha
or righteousness, economy, sense gratification and
liberation], you have not been doing so for the sake of
Vâsudeva. (10) Sparsely using the words describing the
glories of the Lord who sanctifies the universe, the saintly
think of as pilgrimaging to a place for crows; not as something
where the perfect of the transcendental take pleasure in. (11)
That creation of words revolutionizing the sins of the people
in which, although imperfectly composed, each verse depicts the
names and glories of the unlimited Lord, is heard, sung and
accepted by the purified and honest. (12) In spite of
self-realization free from material motives, the transcendental
knowledge of the infallible does not look well letting go of
designations. What good will it bring to work for a result when
one misses the Lord? (13) Therefore you as a highly fortunate,
spotless and famous perfect seer being dedicated to the truth
and fixed in the qualities, should from your trance think of
and describe the one of supernatural activities for the sake of
liberation from universal bondage.

(14) Whatever you want
to describe that is of a vision separate from Him will only
lead to names and forms that agitate the mind like a boat that
is taken by the wind from its place. (15) You have instructed
the people for their natural inclinations which for the matter
of religion is in truth reprehensible and quite unreasonable.
The people fixed on such instruction of religion will not think
of the prohibitions. (16) For understanding the unlimited Lord
the ones qualify who are expert in withdrawing from material
enjoyment and therefore those attached by the modes missing the
spiritual knowledge, must by your goodness been shown the ways
and activities of the Lord.

(17) Inexperienced in
devotional service one may fall down forsaking one's true
nature, but then what unfavorable things will happen to the
ones engaged in service who are not dedicated to Him? (18) The
philosophically inclined should endeavor for that reason
only for that which is
not so much found wandering from high to low; in the course of
time one will find - just like the miseries - the enjoyment as
a result of one's work automatically everywhere thanks to the
subtlety of one's progress. (19) Failing for some or another
reason the devotee has a different experience than others: once
having the taste remembering the divine service he will never
want to give it up. (20) By your good self, you know that all
of this cosmos is, although He differs from it, the Lord
Himself who is the source and the end of its creation; I am
only giving you a synopsis. (21) Please give a vivid
description of the pastimes of the Supreme Lord, as from the
perfect vision of your own soul you can search out on the
transcendence of the Personality of the Supersoul of which you
are a full aspect having taken birth for the wellbeing of the
whole world. (22) This attainment of all to the descriptions of
the transcendental qualities by means of austerities, study,
sacrifice, attending lectures, fostering intelligence and
charity, is according the acknowledged scholars the infallible
interest of the divine verses that describe the transcendental
qualities.'

(23)'In the previous
millennium I was born from the maidservant of certain followers
of this conclusion [Vedânta] and was just a boy
engaged in their service while living together in the months of
the rainy season. (24) Being an obedient boy without sportive
interests or speaking more than necessary, they, having
controlled their senses and being impartial to the faithful,
had no further inclinations than bestowing their immaterial
mercy upon me. (25) When at that time I once was permitted to
take of the remnants of their food, by that action I was freed
of all my sins and thus being engaged with purity the
attraction to that nature was manifested. (26) Thereafter,
hearing each day the descriptions of the life of Krishna, by
their mercy I could, o dear Vyâsa, attentively listen and
so develop my taste at every step I took. (27) O great sage,
that time achieving the taste, I found continuity with the Lord
and thus I saw that all the gross and subtle is accepted in
one's own ignorance concerning the Supreme of transcendence.
(28) Thus for two seasons, autumn and the rainy season,
constantly hearing of nothing but the glories chanted by the
sages, of those great souls my devotional service began to flow
with the modes of passion and ignorance receding. (29) That way
attached as a boy in obedience being freed from sins, did I of
the faithful manage to subjugate the senses and strictly follow
the principles. (30) By the purity of those caring devotees I
received, as they left, the instruction on the most
confidential of knowledge that is directly propounded by the
Lord Himself. (31) Through that I could easily understand the
influence of the energy of the Supreme Personality of Godhead,
S'rî Krishna, the supreme creator, and how one through
that can attain to Him.

(32) O learned one, it
was concluded that this dedication of one's prescribed duties
to the Supreme Lord is needed to overcome the threefold
miseries of life. (33) O good soul, isn't it so that the cure
for a disease is found in the same thing that caused it? (34)
The same way all the material dealings of men will finish their
own materialism once becoming competent in dedication to the
transcendental. (35) Whatever one does in this world to please
the Lord and what thereto is done in the dependence on
knowledge is bhakti-yoga [yoga of devotion]. (36) While
doing one's duties thus constantly remembering to the will of
the Lord, one takes on the qualities of the names of S'rî
Krishna. (37) Let us meditate upon the name and glory of
Vâsudeva and His full expansions [Pradyumna,
Aniruddha and Sankarshana]. (38) Having the Lord without
form represented in the sound of mantras, will one, worshiping
the Supreme Personality of Vishnu thus in person, see
perfectly. (39) This way, o learned one, knowing well of the
confidential part of the vedic knowledge, the knowledge of His
transcendental opulences as well as the intimate personal
affection for Lord Krishna was bestowed upon me. (40) You, dear
good soul, vast in your vedic knowledge, who has also heard of
the Almighty of whom the wise always have found satisfaction to
learn about the transcendental, please describe His activities
for the mitigation of the suffering of the masses of people for
whom there is no other way of relief'."

Chapter
6

Conversation
Between Nârada and Vyâsadeva

(1) Sûta said:
"Thus hearing from the great sage among the gods about his
boyhood, the sage Vyâsadeva, the son of Satyavatî,
asked him: (2)'After the great devotees who instructed you in
transcendental wisdom departed, what did you do before the
beginning of your present life? (3) How were the conditions of
the life you spent after this initiation and how did you, in
due course of time, attain to this body? (4) How could you, O
great sage, remember this from a previous epoch in any detail,
as time in due course annihilates all.'

(5) S'rî
Nârada said: 'The great sages gave me the transcendental
knowledge I have at present and in my previous life I had to
live by it after they had departed. (6) Having only one son, my
mother, who was as a maidservant a simple woman, was tied to
me, her offspring, by her affection, having no other
alternative for protection. (7) Although she wanted to care
properly for me, she, being dependent like a puppet on a
string, could not do so. (8) While attending the school of the
learned, I, being only five years old, lived depending on her,
having no experience with the direction of time and the
country. (9) When once she went out at night for milking a cow,
she was bitten in the leg by a snake on the path and thus she
fell victim of the supreme time. (10) I took it as a
benediction of the Lord who always desires the best for His
devotees, and thinking that way, I headed for the north. (11)
There I found many flourishing big and small towns and villages
with farms, mineral and agricultural fields in valleys with
flowery and nursery gardens and forests. (12) I saw hills and
mountains full of gold, silver and copper and elephants pulling
branches from the trees nearby delightful lakes and ponds full
of the lotus flowers aspired by the denizens of heaven - and my
heart was pleased by the birds and a wealth of bees hovering
about. (13) I passed through thickets of bamboo, sharp grass
and weeds and through caves which were difficult to pass alone,
and I came to deep and dangerous forests which were the
playground for snakes, owls and jackals. (14) Being bodily and
mentally tired, I, hungry and thirsty, took a bath and drank
water in the lake of a river finding relief from my fatigue
with it. (15) In that uninhabited forest I sat down under a
banyan tree to meditate intelligently taking shelter of the
Supersoul situated within, as I had learned from the liberated
souls. (16) Thus meditating on the lotusfeet of the Supreme
Personality, all thinking, feeling and willing transformed in
transcendental love, and being eager, tears rolled from my eyes
as I saw the Lord appear in my heart without delay. (17) Fully
overwhelmed by an excess of love and transfixed in feelings of
happiness all over my body, could I, o sage, being absorbed in
an ocean of ecstasy, not distinguish Him from myself any
longer. (18) Without thereafter seeing any longer the form of
the Lord that takes all disparity out of the mind, I all of a
sudden got up being perturbed as one is having lost something
desirable. (19) Desiring to experience that again saw I, having
the mind concentrated on the heart, despite of my waiting, Him
not, and got I very depressed being frustrated that way. (20)
Thus trying in that lonely place heard I from the beyond
pleasing words of gravity being spoken to me that mitigated my
grief: (21) 'Listen, for the duration of your life you will not
acquire the vision of Me here, because it is difficult to
acquire the vision when one, immature with impurities, is
guilty in one's being united. (22) That form was only shown
once to raise your desire, o virtuous one, as by the increase
of the desire of the devotee all the being caught in sleepiness
will give way. (23) By even for a few days being of service to
the Absolute having attained a steady intelligence unto Me will
one, having given up on the deplorable of this world, go to and
be of My associates. (24) Intelligence engaged this way in
devotion can at no time been separated from Me as whether
beings are becoming or even waning, their remembrance will, by
My mercy continue.'

(25)'Having thus
spoken, that great and wonderful sound of the Supreme authority
stopped and I, being favored, bowed my head in obeisance to the
great and glorified. (26) Free from formalities, exercising the
holy name of the unlimited, mysterious and benedictory
activities in constant remembrance, I traveled the earth
liberated and contented in all modesty awaiting my time without
any envy. (27) Thus being absorbed in Krishna and free from
attachment to the material world, o Vyâsadeva, in due
course of time death came to me as natural as the coincidence
of illumination with lightening. (28) Having been awarded with
that transcendental body worthy of the Lord, I quit the body
composed of the five material elements seeing my acquired
material activities ended. (29) At the end of the epoch the
Lord, having laid Himself down in the waters of devastation
took me of the creator in within in His breath. (30) A thousand
ages later, when the creator was again being expired I,
together with all the rishis like Marici, appeared again. (31)
Traveling as well in the transcendental as in the places of the
three material worlds I have, by vow unbroken in my service
through the mercy of Mahâ-Vishnu, unrestricted entrance
at any time. (32) This way I move constantly singing the
message of the Lord, vibrating the transcendentally charged
vînâ with which the Godhead has decorated Me. (33)
Thus singing, the sight of the Lord of the Lotusfeet, of whom
the recitations of His activities are pleasant to hear, appears
soon, as if called for in the seat of my heart. (34) I
experienced that for the ones so anxious in their desire for
the objects of their senses, there is a boat to overcome the
ocean of material nescience: the repeated recitation of the
glories of the Lord. (35) Desire and lust being curbed every
time by the discipline of yoga evidently will not the same way
be as satisfying to the soul as the service to the Personality
of Godhead. (36) I described all this about my birth and
activities to you - who is without sin - as you asked for, for
the satisfaction of as well your as my own soul'."

(37) Sûta said:
"After thus addressing the powerful sage, took Nârada
Muni leave of the son of Satyavatî for wherever,
meanwhile vibrating his enchanting vînâ. (38) All
success to the sage of the Gods who takes pleasure in singing
the glories of the Personality of Godhead, and thus, by his
instrument, enlivens the distressed universe."

Chapter
7

The Son of
Drona Punished

(1) S'rî S'aunaka
said: "What did the great sage Vyâsadeva do after having
heard from Nârada Muni what he wanted?"

(2) Sûta replied:
"At the riverbank of the Sarasvatî where sages meditate
there is at S'amyâprâsa an âs'rama for the
sake of transcendental activities. (3) There, in his own place
sat Vyâsadeva surrounded by berrytrees concentrating his
mind after his oblations of water. (4) His mind aligning in the
devotion of yoga, being perfectly fixed without material
concerns, he saw the purusha and the external energy in perfect
control. (5) The living entities conditioned to the modes of
nature take in spite of the transcendental the unwanted for
granted and undergo the reactions thereof. (6) By means of
devotional service in yoga one can find in transcendence the
mitigation of the unwanted. For the masses unaware of this
Vyâsadeva compiled the vedic literatures relating to this
truth. (7) Simply attending to the literatures about the
supreme personality of Krishna will make the devotional sprout
that takes away lamentation, illusion and fear. (8) Having
achieved that vedic literature and revising it, he taught it to
his son S'ukadeva Gosvâmî, the wise engaged in selfrealization."

(9) S'aunaka asked:
"Why should he, fully on the path of self-realization, being
contented within in divine indifference, undergo this vast
study?"

(10) Sûta said:
"Such are His wonderful qualities that in spite of taking
pleasure in the soul, as well the common people as the sages
freed from all material bondage do pure devotional service to
the Urukrama. (11) S'uka, as the son of Vyâsa, with the
quality of being absorbed in the thought of the Supreme Lord,
was beloved with the devotees in taking up the regular study of
this great narration. (12) Thus I shall tell you the stories of
Krishna about the birth, activities and deliverance of king
Parîkchit, the rishi among the kings, as well as of the
renunciation of the sons of Pându.

(13-14)When on the
battlefield of Kurukshetra the warriors of the Pândavas
and the Kauravas had found their heroic fate and the son of
King Dhritarâshthra was lamenting his broken spine due to
being beaten by the club of Bhîma, the son of
Dronâcârya [As'vatthâmâ]
thought to please his master Duryodhana by delivering the heads
of the sleeping sons of Draupadî as a prize - but the
master disapproved of this heinous act. (15) The mother of the
children [of the Pândavas], hearing of the
massacre cried bitter tears in lamentation. Arjuna [who
headed the Pândavas], trying to pacify her said:
(16)'I can only take the tears from your eyes away o gentle
lady, when the head of that fallen learned aggressor is shot of
by the arrows of my bow Gândiva. I will present it to you
to stand on for taking your bath, after I have burnt the bodies
of your sons.'(17) Satisfying her by these words got Arjuna, he
who is guided by the Infallible One, being armed and equipped
on his chariot to persecute As'vatthâmâ, the son of
his martial teacher. (18) Seeing him approaching furiously from
a distance, the murderer of the princes panicked and fled in
great speed on his chariot to save his life, like Sûrya
did fleeing from S'iva [*]. (19) Seeing himself
unprotected when his horses got tired, the son of the
twice-born [As'vatthâmâ] resorted, only
thinking of himself, to the ultimate weapon [the
brahmâstra]. (20) Thereto touching water and
concentrating on reciting the mantras, he put life in great
danger, not knowing how to stop the process. (21) A glaring
light spread in all directions that fierce, that seeing the
life threat Arjuna turned to the Lord [who drove his
chariot] and said: (22)'O, Krishna, Krishna, You are the
Almighty that takes away the fears of the devotees, You alone
are the path of liberation for those suffering in the midst of
material miseries. (23) You are by transcendence the original
enjoyer and direct controller of the material energy; You are
the one who by His own internal potency in the bliss and
knowledge of Your own Self casts off the material illusion.
(24) From that position are You, in the heart of the ones
materially entangled, by Your influence executing the ultimate
good of the four principles that characterize the liberation
[truth, cleanliness, austerity and compassion]. (25)
Thus You incarnate to remove the burden of the material world
for the satisfaction and remembrance of Your friends and pure
devotees. (26) O Lord of Lords, I don't know where this highly
dangerous, dazzling light spreading all around originates
from.'(27) The Supreme Lord said: 'Take it from Me that it is
of the son of Drona, who threw the weapon of mantras, not even
knowing how to retract it facing the imminence of his death.
(28) Nothing else can counter this weapon but another one; in
fact you will have to subdue this immense glare by means of the
dazzle of your own martial expertise'."

(29) Sûta said:
"After hearing what the Supreme Lord said, Arjuna in the
opposition of battle, touched water himself circumambulating
the Lord and took up the supreme weapon. (30) Thereupon of the
combined glare of the two weapons the whole firmament and outer
space was covered by an expanding ball of fire as bright as the
sun. (31) Seeing the heat of both of them affecting all the
inhabitants of the three worlds, reminded of the fire of
annihilation at the end of time [sâmvartaka].
(32) Realizing this disturbance of the people in general and of
their places, Arjuna by the command of Vâsudeva,
retracted both the weapons. (33) Then Arjuna, angered with eyes
red like copper, arrested the son of Gautamî, binding him
skillfully with ropes as if it concerned an animal. (34) Having
bound up the enemy and bringing him by force to the military
camp, the Supreme Lord looking on with lotus eyes said to the
angered Arjuna: (35)'Never let this relative of the learned go
for he has killed innocent boys in their sleep. (36) One who
knows the principles of religion is afraid to kill an enemy who
is careless, intoxicated, insane, asleep, of tender age, a
woman, foolish, a surrendered soul or someone who lost his
chariot. (37) One who thinks he can properly maintain his own
life at the cost of the lives of others by shameless and
wretched killing, can certainly be killed for his own good for
he will bring himself down by his own fault. (38) I personally
heard you promised the daughter of the King of
Pâñcâla the head of him who you consider to
be the killer of your sons. (39) He, being not more than the
burnt ashes of his family, an offending sinner who is
responsible for the murdering of your sons and one who
displeased his own master, will therefore be
killed'."

(40) Sûta said:
"Although Arjuna, being examined by Krishna concerning the
matter of his duty, was encouraged to do so, He didn't like to
kill the son of his teacher, although it was the heinous
murderer of his sons. (41) Thereafter having reached his own
camp, along with his dear friend Govinda [He who enlivens
the senses] and charioteer, he entrusted the assassin to
his dear wife who was lamenting over her murdered sons. (42)
Upon seeing the criminal thus brought in like an animal tied in
ropes and being silent from his heinous act, Draupadî, of
the beauty of her nature out of compassion showed the son of
the teacher due respect. (43) It was unbearable for her having
him brought being bound and she said: 'Release him, for he is a
learned one [a brâhmana], our teacher'. (44) By
his [Drona's] mercy you yourself have received the
confidential knowledge of the martial arts and the release and
control of all kinds of weapons. (45) The lordship of Drona for
certain still exists in the form of his son, as his other half
Kripî [his wife] is still living having him
present. (46) Therefore, o most fortunate one of the principles
of religion, by the good of your self do honor to the family by
not causing grief to him, as he was always of worship and
respect. (47) Do not make his mother, Drona's wife, cry the way
I do in my chastity shedding tears constantly in distress over
a lost child. (48) If the noble administration knows no
restrictions relating to the order of the learned, that rule
will burn up in no time and will, together with its family
members, be put in grief'."

(49) Sûta said:
"o learned ones, the king [of the Pândavas,
Yudhishthhira] supported the statements of the queen as
they were in accord with the principles of religion, of
justice, merciful, without duplicity and glorious in equity.
(50) Nakula and Sahadeva [the younger brothers of the
King] and also Sâtyaki, Arjuna, the Supreme Lord -
son of Devakî, as well as the ladies and others were with
him. (51) Thereupon
said Bhîma indignantly: 'To his for no reason, nor for
himself nor for his master, having killed sleeping children, is
death declared to be the reward.'
(52) The four-armed one [Lord Krishna], after hearing
the words spoken by Bhîma and Draupadî and having
seen the face of His friend [Arjuna], said as if
smiling: (53-54) 'The relative of a learned one is not to be
killed, although one kills an aggressor - this both is by Me
certainly prescribed to be carried out abiding by the rules.
You have to keep to the truth as promised by pacifying your
wife and also act to the satisfaction of as well Bhîma as
of Me'."

(55) Sûta said:
"Just then understanding the Lord His motives, by his sword he
separated the jewel from the head of the twice born along with
his hair. (56) After releasing him from the ropes, he
[As'vatthâmâ], next to the loss of his
bodily luster because of the infanticide, also lost strength
being deprived of his jewel and was driven out of the camp.
(57) Cutting the hair, taking the wealth and banishment are
there for the relatives of the learned, and not any other
method of killing concerning the matters of the body. (58)
After that, the sons of Pându together with
Draupadî, overtaken by grief, performed the duties that
are needed to be done for the dead."

Footnote

*: When the
sungod chased the demon Vidyunmâlî, darted Lord
S'iva in anger against him with his trident. The sugod fleeing
toppled at Kâs'î, where he became known as
Lolârka.

Chapter
8

Prayers by
Queen Kuntî and Parîkchit
Saved

(1) Sûta said: "Thus
headed they, along with Draupadî and the woman put in front,
to the Ganges, with the wish to perform the waterduties for their
relatives. . (2) After each had done his offering of water and
sufficiently had mourned, took they a bath in the water of the
Ganges that is purified by the dust of the lotus feet of the Lord.
(3) There sat the king of the Kurus [Yudhishthhira] with
his younger brothers, Dhritarâshthra and
Ghândârî in deep bereavement together with
Kuntî, Draupadî and the Lord Himself. (4) Lord Krishna
together with the munis there pacified the shocked and affected
family who had lost their friends and family members, by showing
how each is subject to the Time that cannot be avoided. (5)
Because of cheating Yudhishthhira [the eldest of the
Pândavas], who had no enemies, had the unscrupulous
[Duryodhana and brothers] been killed, who cleverly seized
the kingdom and had shortened their lifespan by insulting the
queen [Draupadî], mistreating her by the hair. (6)
By the proper performance of three horse-sacrifices his
[Yudhishthhira's] fame spread in all directions like the
fame of Indra who did that sacrifice a hundredfold.

(7) Worshiped by the wise and
the learned and responding to them, the Lord invited the sons of
Pându along with Uddhava [another relative and friend of
Krishna].(8) Seated on His chariot saw He, just as He wanted
to leave for Dvârakâ, Uttarâ [the mother
expecting Parîkchit] hurrying towards Him in fear. (9)
She said: 'Protect me, protect me, o Greatest of the Yogîs,
Worshiped of the Worshiped and Lord of the Universe, apart from
You I see no one fearless in this world of death and duality. (10)
O all powerful Lord, a fiery iron is coming towards me. Let it
burn me, o Protector, but save my embryo'."

(11) Sûta said: "Patiently
hearing her words the Supreme Lord, who is the caretaker of the
devotees, understood that this was the result of a
brahmâstra-weapon of the son of Drona who wanted to end the
existence of all Pândava descendants. (12) O Chief of the
Munis [S'aunaka], seeing the glaring brahmâstra
heading towards them, the Pândavas each took up their own
five weapons. (13) Seeing that they were in great danger with no
other means available, the Almighty took up His Sudars'ana disc
for the protection of His devotees.(14) Being within the soul of
all living beings, the Supreme Lord of Yoga by His personal energy
covered the embryo of Uttarâ for the protection of the
progeny of the Kuru dynasty. (15) O S'aunaka, although the
brahmâstra weapon went unhindered by counteractions, was it,
being confronted with the strength of Vishnu, neutralized. (16) Do
not think of all this as something wondrous, since, of all of the
all-mysterious and infallible, it is the Lord who, unborn as He
is, is considered to be the One transcendental by His own energy
in creating, maintaining and destroying.

(17) Being saved from
the radiation of the weapon, the chaste Kuntî along with
her sons, addressed Lord Krishna who was about to leave. (18)
Kuntî said: 'My obeisances to You, the Purusha, the
Original Controller of the Cosmos who is invisible and beyond
all existing both within and without. (19) Covered by the
deluding [material] curtain, being irreproachably
transcendent and not discerned by the foolish, You are like an
actor dressed up as a player. (20) How is it for us, women,
possible to understand You rightly so that we can be of
devotional service, like the advanced transcendentalists and
philosophers are who can discriminate between spirit and
matter? (21) Therefore My respectful obeisances to You, the
Protector of the cows and the senses, the Supreme Lord, the son
of Vasudeva and Devakî, of Nanda and the cowherd men of
Vrindâvana. (22) Unto You my respects, who has a
lotuslike depression in His abdomen, who is always decorated
with lotus flowers, whose glance is as cool as a lotus flower
and whose footprints show the mark of lotusflowers. (23) You
are the master of the senses and have released the distressed
Devakî [mother of Krishna] from a long
imprisonment by the envious [uncle] King Kamsa and o
Lordship, You have protected me and my children against a
constant threat. (24) Saving us in the past from poison, a
great fire, man-eaters, a vicious assembly, sufferings from
exile in the forest and against the weapons in battles with
great generals, You have now fully protected us against the
weapon of the son of Drona. (25) If we would only have more of
those calamities, o Master of the Universe, so that we can meet
You again and again, because meeting You means that we no
longer see the repetition of births and death. (26) The ones
intoxicated by striving for a good birth, opulences, education,
and beauty will never ever deserve to address You, who are
easily approached by the ones destitute. (27) All honor to You,
as You are the property of the ones living in poverty,
transcendental to the affection with the material modes, the
selfcontented and most gentle one; all my respect unto You who
are the Master of the Monists. (28) I consider You to be the
Eternal Time that is without a beginning or an end - the
All-pervasive One distributing Your mercy everywhere equally
among the beings who live in the dissent of social intercourse.
(29) O Lord, no one understands Your pastimes, that appear to
be worldly in Your following the common man; people think You
are partial, but You favor or dislike no one. (30) Being of the
vital energy, o Soul of the Universe, taking birth although You
are unborn and acting although You are inactive and manifesting
with the animals, the human beings, the wise and beings in the
water, You are veritably bewildering. (31) It bewilders me that
when the gopî [Yas'odâ, the cowherd foster
mother of Krishna] took up a rope to bind You because You
were naughty, You were afraid and cried the make-up off Your
eyes, although You are feared by fear personified. (32) Some
say that You are born from the unborn for the glory of the
pious kings or the pleasure of the family of dear King Yadu,
like sandalwood appearing in the Malaya Hills. (33) Others say
that You descended from the unborn for the good of Vasudeva and
Devakî who prayed for You and the killing of the ones
envious with the godly. (34) Still others say that You, like a
boat on the sea, came to take away the burden of extreme
worldly grief and were born from the prayers of Lord
Brahmâ. (35) And yet others say that You appeared for the
ones suffering from desire and nescience in the materially
motivated world so that they may perform hearing, remembering
and worshiping You. (36) The people in general who take
pleasure in continuously hearing and chanting Your activities,
certainly very soon will see Your lotus feet who put the
recurrence of rebirths to an end. (37) O Lord, with all that
You did for us, You are leaving us - Your intimate friends
living by Your mercy alone in dependence on Your lotus feet -
today to the kings engaged in enmity. (38) We, without You,
will, along with the Yadus and Pândavas, be without the
fame and name, like a body is without the senses after the
spirit has left. (39) The land of our kingdom will no longer
appear as beautiful as it does now being dazzled by the marks
of Your footprints. (40) All these cities and towns flourished
in their nature increasing by Your looks with a wealth of
herbs, vegetables, forests, hills, rivers and seas. (41)
Therefore, o Lord of the Universe, Personality of the universal
form, cut my tie of deep affection for my kinsmen the
Pândavas and the Vrishnis. (42) Make my attraction to You
pure and continuously overflowing like the Ganges flowing down
to the sea. (43) O Krishna, friend of Arjuna and chief of the
Vrishnis, annihilator of the rebellious dynasties on this
earth, with Your unrelenting bravery You relieve the distressed
cows, brâhmanas and the godly, o Lord of Yoga incarnate,
universal preceptor and original proprietor - unto You my
respectful obeisances'."

(44) Sûta said:
"Thus being worshiped in His universal glories by the choice of
words of queen Kuntî, the Lord mildly gave a smile as
captivating as His mystic power. (45) Thus accepting all that
and after further paying respects to other ladies in the palace
of Hastinâpura, the Lord, upon leaving for His own
residence, was stopped by the love of the king
[Yudhishthhira]. (46) By the will of the learned, the
sages and Lord Krishna Himself, he, distressed as he was, could
- from the One of superhuman accomplishment - not be convinced
nor find solace by evidence of history. (47) King
Yudhishthhira, son of Dharma, thinking to the material
conception of the loss of his friends, was, o learned ones,
carried away by the delusion of his affection as he spoke:
(48)'O, just look at me in my ignorance of heart, being
immersed in the sin of having with this body, which is meant to
serve others, killed many formations of warriors. (49) Having
killed many boys, twice-born, caretakers, friends, parents,
brothers and teachers, I for sure will never find liberation
from hell, not for a million years. (50) There is no sin for a
king who kills in the fight with his enemies for the right
cause of protecting his people, but those words set for the
satisfaction of the administration do not apply to me. (51) All
the enmity that accrued because of the women and friends that I
have killed, I cannot expect to be undone by dint of working
for material welfare. (52) Just like one cannot filter mud
through mud or clean wine stains with wine, it is of no avail
to counteract killing with prescribed sacrifices of animals'."

Chapter
9

The
Passing Away of Bhîshmadeva in the Presence of Lord
Krishna

(1) Sûta said:
"In fear because of having killed, Yudhishthhira for the sake
of the full knowledge of the religious duty, thereafter went to
the battlefield, where he found the dying Bhîshmadeva
lying down. (2) All the brothers followed him there, drawn by
the best horses decorated with golden ornaments, accompanied by
Vyâsa, Dhaumya [the priest of the Pândavas]
and other rishis. (3) The Supreme Lord also followed him with
Arjuna on the chariot, O sages among the learned, and thus
appearing very aristocratic he was like Kuvera [the
treasurer of the demigods] and his companions. (4) Upon
seeing Bhîshma lying on the ground like a demi-god fallen
from heaven, Yudhishthhira together with his brothers and Lord
Krishna, bowed down before him. (5) There the rishis of
goodness amongst the learned, the godly and the kings were
present just to see the chief of the descendants of King
Bharata [the common ancestor]. (6-7) Parvata Muni,
Nârada, Dhaumya, Lord Vyâsa, Brihadas'va,
Bharadvâja and Paras'urâma were there with their
disciples as also Vasishthha, Indrapramada, Trita, Gritsamada,
Asita, Kakshîvân, Gautama, Atri and Kaus'ika as
well as Sudars'ana. (8) o learned ones, also many other sages
like S'ukadevaand other pure souls as Kas'yapa and
Ângirasa arrived there accompanied by their disciples.

(9) Bhîshmadeva,
the best amongst the Vasus, knowing well how to behave
religiously according time and circumstances, welcomed all the
great and powerful ones he had received there. (10) Knowing of
His glories he also in worship welcomed Lord Krishna, the Lord
of the Universe situated in the heart who manifests His form
through His internal potency. (11) Seeing the sons of
Pându sitting silently nearby, Bhîshma, overtaken
by feelings of love about the gathering, congratulated them
warmheartedly, overwhelmed by tears of ecstasy. (12) He said:
'O how painful and unjust it has been that you good souls, sons
of righteousness, had a life of suffering you never deserved
under the protection of the learned, the religion and the
Infallible One. (13) After the death of the great general
Pându, Kuntî, my daughter in law, having young
children, suffered a great deal and that continued, despite of
having the boys grown up, on your account. (14) All the
unpleasant I think, is attributable to Time, for also you, like
the whole world with its ruling demigods, fall under that
control like the clouds carried by the wind. (15) And where
there is Yudhishthhira, the son of the ruler of religion,
Bhîma with his mighty club, Arjuna carrying his
Gândiva and our well-wisher Lord Krishna, is it [the
effect of Time] driven away. (16) Of His plan no one knows,
o King; even great philosophers engaged in exhaustive inquiries
for sure are bewildered. (17) Therefore, I assure you, o best
of the descendants of Bharata, that this was only the
enchantment of His providence, His desire; o ruler, just take
care of the helpless subjects o master. (18) This Supreme Lord
S'rî Krishna is no one else but the original primordial
supreme enjoyer Nârâyana who bewilders each by His
energies and moves inconceivably amongst the Vrishni family.
(19) Of Him, o King, we have the direct confidential knowledge
of the divine glories of Lord S'iva, the rishi Nârada and
Kapila. (20) He is the same person that you think of as your
maternal cousin, dearest friend, ardent well-wisher, counselor,
messenger, benefactor and charioteer. (21) He, being present in
everyone's heart and equal to all, is from the Absolute
enacting unidentified in the consciousness of differentiation
and never attached at any stage. (22) Yet, being steadfast with
the devotees, see, o King, how directly with the ending of my
life Krishna has made His presence with me. (23) Those
yoga-adepts who in their words meditate devoutly on His holy
name, singing His glories, will, upon abandoning the material
conception of life, find release from the desire of their
materially motivated actions. (24) May He, the God of the Gods,
the Supreme Lord, in the line of my meditation on the
four-handed one [Vishnu], await me with His cheerful
smile, His eyes red like the morning sun and His decorated
lotus face, the moment I leave this material body'."

(25) Sûta said:
"Yudhishthhira hearing that from him who was lying down on a
bed of arrows, asked him, with the rishis listening, about the
diverse religious duties. (26) Bhîshma described to him
the different stages of life and the vocations as determined by
the qualities of the person next to the way how to deal
systematically with both the symptoms of attachment and
detachment. (27) He explained about the duties of charity,
rulership and liberation by giving their divisions and gave the
general outline of the duties of women and devotional service.
(28) Knowing the truth, he described, o sages, the religion,
the economy, the fulfillment of desires and the enlightenment,
citing from the various known histories. (29) At the time when
Bhîshma described the duties, the sun ran over the
northern hemisphere which according to the mystics is the exact
time desired for leaving this world [see
B.G. 8: 24]. (30)
Then Bhîshmadeva, the protector of thousands of sciences
and arts, fell silent and with a mind freed from all bondage he
fixed his eyes on the Original Person Lord S'rî Krishna,
the Fourhanded One who was standing before him in yellow dress.
(31) Simply looking at Him, the Annihilator of the
Inauspicious, his meditation purified and his pain from the
arrows instantly disappeared - and while praying the material
tabernacle all the activities of his senses stopped as he quit
for the Controller of All Living Beings. (32) S'rî
Bhîshmadeva said: 'Let me, being freed from desires, put
my thought, feelings and willing on the Supreme Lord, the
Leader of the Devotees, the Great Self-contented One who in the
realization of His transcendental joy at times takes pleasure
in accepting this material world with its creation and
destruction. (33) He is the most desirable from the high, low
and middle worlds, bluish like a Tamâla tree, wears His
dress shining like the golden rays of the sun, has a body
decorated with sandalwood pulp and a face like a lotus - may my
love free from material motives repose in the friend of Arjuna.
(34) Let the mind be directed towards S'rî Krishna who,
with His scattered hair on the battlefield turned ashen from
the dust of the hoofs, His face decorated with perspiration and
His skin pierced by my sharp arrows, with His protecting armor
took pleasure in all of it. (35) After hearing the command of
His friend He drove the chariot between the opposing powers and
while staying there, He diminished the lifespan of the enemy by
simply looking at them - let there be my love for that friend
of Arjuna. (36) With the soldiers looking from a distance, He
by transcendental knowledge eradicated the lack of knowledge
from the one who, from a polluted intelligence, was reluctant
to kill his kinsmen - let there be the transcendence of my
attraction for His feet. (37) Against His own word got He, to
nullify my promise of factually being more of it [of
violence], down from His chariot, took He up it's wheel,
and paced He towards me like a lion about to kill an elephant,
meanwhile dropping His outer garment. (38) Wounded by the sharp
arrows and without His shield, He, smeared with blood, in the
angry mood of the great aggressor, began to move for the
purpose of killing me - may that Supreme Lord who awards
salvation become my destination. (39) Let me, at this hour of
death, be of love for the Personality of Godhead who,
controlling the horses with a whip in His right hand and the
reins in the left, so elegant to behold by all means protected
the chariot of Arjuna; it was by looking at Him that those who
died in this world attained their original form. (40) Watching
the attractive movements of His supremely spirited fascinating
acts and sweet smiles, found the gopîs of
Vrajadhâma [the village of Krishna's youth]
imitating Him in ecstasy, their original nature. (41) In a
royal performance of sacrifice of King Yudhishthhira, where the
great sages and kings were assembled, He received the
respectful worship of all the elites, with me personally
present recognizing Him as my object of attraction. (42) Him,
now present before me, I know, having experienced the
absorption of being freed from the misconceptions of duality,
to be the Unborn One of the conditioned body, who, though being
One, like the sun that looks different from every angle is
situated as the Supersoul in the heart of all that are created
by Him."

(43) Sûta said:
"With his mind, speech, sight and activities thus fixed on
Krishna only, he fell silent and stopped breathing, having
merged in the living being of the Supersoul. (44) After hearing
this all from Bhîshmadeva as he merged into the Supreme
Absolute and Unlimited, everyone fell silent like birds at the
end of the day. (45) Thereafter drums sounded beaten by gods
and men from everywhere, with praise from the pious royal order
and showers of flowers falling from the sky. (46) O descendants
of Bhrigu [S'aunaka], after having performed the
funeral rites for the dead body, was Yudhishthhira for a moment
afflicted. (47) Then, the sages, satisfied and happy by the
confidentiality of the glories of Lord Krishna, went with Him
in their hearts back to their own hermitages. (48) King
Yudhishthhira with Lord Krishna went to Hastinâpura to
console his uncle [Dhritarâshthra] and ascetic
aunt Ghândhârî. (49) With the approval of his
uncle he thereafter executed the royal duties over the kingdom,
as was confirmed by Lord Vâsudeva, to the greatness of
his forefathers."

Chapter
10

The
Departure of Lord Krishna for
Dvârakâ

(1) S'aunaka Muni asked: "How
did King Yudhishthhira, the greatest of the strict followers of
the religion, with his younger brothers rule the kingdom after
killing the aggressor who wanted to usurp the legal
inheritance? Surely they out of necessity had to accept
restrictions."

(2) Sûta said: "After
the exhausting bamboo-forest fire of the Kuru dynasty, the
Lord, the Maintainer of the Creation, became contented about
having reestablished the seedling of Yudhishthhira his own
kingdom. (3) After having heard what Bhîshma and the
Infallible One had said, was Yudhishthhira, enlightened by
perfect knowledge, freed from his bewilderment and ruled he,
followed by his brothers, over the earth and the seas like the
king of the heavenly planet [Indra] protected by the
invincible Lord. (4) All the rain that was needed showered and
the land produced everything wanted to which the cows out of
sheer joy moistened the pastures with their filled udders. (5)
The rivers, oceans and hills assured him of all necessary
vegetables, greenery and medicinal herbs. (6) Never, because of
themselves, nature or others, was any living being troubled by
anxieties, diseases or extreme temperatures, as always happens
with a king who has no enemies.

(7) For appeasing His family
and pleasing His sister [Subhadrâ, who was married
with Arjuna], the Lord stayed a few months in the city of
Hastinâpura. (8) Upon duly asking permission He was
permitted to leave and after embracing and bowing down with the
king He ascended His chariot with receiving from the others the
same respects and embraces. (9-10) His sister, the wife of the
Pândavas Draupadî, their mother Kuntî,
Uttarâ and also the father Dhritarâshthra and
mother Gândhârî of Duryodhana, their son
Yuyutsu, the priest Kripâcârya, the twinbrothers
Nakula and Sahadeva together with Bhîma and Dhaumya and
also other ladies of the palace and Bhîshma's stepmother
Satyavatî, couldn't bear the separation from the One with
the conch in His hands, and almost fainted. (11-12) The one
intelligent will, concerning the fame that is sung, being
liberated from materialistic association by the right company,
never think of giving it up, but once having heard the
pleasing. How could the Pândavas who gave Him their mind
then tolerate separation from Him having seen Him face to face,
touching, sleeping, sitting and eating together with Him? (13)
All of them, looking at Him with open eyes, melted for Him and
bound as they were by pure affection, they were moving
restlessly. (14) The ladies of the family who came out of the
palace, had difficulty checking their tears from overflowing,
as they were afraid that because of it inauspicious things
might happen to the son of Devakî. (15) At that time
mridangas [drums used in devotional service],
conchshells, horns, strings, flutes and more drums, bells and
other rhythm-instruments were sounded. (16) For onlooking the
ladies of the Kuru dynasty got on the roof of the palace, from
where they showered flowers upon Krishna with love and shy
smiles. (17) For the Most Beloved of the Beloved the conqueror
of sleep [Arjuna] took up an embroidered sun-shade
decorated with perls and lace with a handle inlaid with jewels.
(18) Uddhava, His cousin brother and His driver Sâtyaki
fanned Him while He, as the master of Madhu, sitting on flowers
scattered all around, commanded them on the road.

(19) It was being heard here
and there that the respects and sayings of the twice born at
that time were nor befitting nor unbefitting because it was
done for the Absolute that was playing the role of a human
being. (20) The ladies of the capital of the king of the Kurus
were with their hearts absorbed in talking amongst each other
about the Supreme, so hailed by the scriptures, in such a
manner that it sounded more attractive than the hymns of the
Vedas themselves: (21) 'He, as we definitely remember this
Personality of Godhead, is the Original One who existed
materially unmanifested in His own Self before the creation of
the modes of nature - and with that Supersoul, that Supreme
Lord, the living beings merge with their energies suspended as
if during the night. (22) He thus entrusts, by the performance
of His own personal potency, the individual soul, in the
re-creation of the outer illusion in material nature, time and
again as the compiler of the revealed scriptures names and
forms, assigning them to that what factually is without them.
(23) He by providence is the same Personality of Godhead with
those great devotees who managed to control their senses and
life and who, by the grace of their devotion, can see the
development of a pure mind and certainly by this only, deserve
a purified existence. (24) O friends, this is He who is spoken
of and confidentially described in the Vedas as also by the
confidential devotees, as the one and only Supreme Controller
and Supersoul of the complete creation, who, by the
manifestation of His pastimes creates, maintains and destroys,
without ever becoming attached to it. (25) Whenever there are
rulers, who ignorantly, like animals, go against the divine
principles, He manifests, for sure out of goodness, His supreme
power and positive truth, mercy and wonderful activities, in
various forms, for the sake of maintenance in the different
periods and ages. (26) O, how supremely glorified is the
dynasty of King Yadu and the virtue of the land of
Mathurâ, because this, of all the living beings, is the
supreme leader and husband of the goddess of fortune who
appeared and [in His youth] wandered here. (27) How
wonderful is Dvârakâ [the island where Krishna
resides], that place that, adding to the virtue and fame of
the earth, defeats the glory of the heavenly worlds and whose
inhabitants are used to constantly see the soul of the living
being [Krishna] bestowing His grace with the
benediction of His smiling glance. (28) For the wives He
married to relish His lips again and again, must they certainly
by vow, bath, fire-sacrifice and such have been of perfect
worship with the Controller, o friend; often fainted the
damsels of Vraja with their minds set on that! (29) Of the lady
of Dvârakâ [Rukminî, Krishna's first
wife], who with great valor was taken away by Him from the
open selection of the bridegroom, as the price that had to be
paid by the harassing powerful kings headed by
S'is'upâla, or as with other ladies similarly brought
after the killing of thousands of wicked kings [headed by
Bhaumâsura], there are children like Pradyumna,
Sâmba and Amba. (30) All these women of the highest
stature that were bereft of their individuality and purity were
auspiciously glorified and were never left alone in their homes
by their lotus-eyed husband who made His presence in their
endeared hearts'.

(31) While the ladies of the
capital were praying and talking this way about Him, He granted
them the grace of His glance and greeting them with a smile on
His face the Lord departed. (32) Yudhishthhira who was without
enemies, out of affection and being afraid, engaged four
divisions of defense for the protection of the enemy of the
atheists. (33) After thus having accompanied Him for a long
distance, the Lord politely and full affection persuaded the
determined Pândavas, who were overtaken by the thought of
future separation, to return - upon which He proceeded for
Dvârakâ with His dear companions. (34-35) Through
Kurujâñgala [the province of Delhi] and
Pâñcâlâ [part of Punjab] and
Sûrasenâ and Brahmâvarta [Uttar Pradesh
its North] and the districts along the Yamunâ river,
He came along Kurukshetra where the battle was fought and the
province of Matsyâ, Sârasvatân [part of
Punjab] and so on. Then through the land of deserts
[Rajasthan] and the land where there is hardly any
water [Madhya Pradesh], and after passing through the
provinces of Sauvîra [Saurastra] and
Âbhîra [part of Gujarat], He, o S'aunaka,
finally reached the western side of the province of
Dvârakâ with His horses slightly overtaken by
fatigue of the long journey. (36) At different places it so
happened that the Lord was welcomed and served variously in the
evening after the sun had passed the eastern sky to be gone
where the ocean is."

Chapter
11

Lord
S'rî Krishna's Entrance into
Dvârakâ

(1) Sûta said:
"Reaching the border of the land of the Ânartas [the
ones free from the unwanted, Dvârakâ], He
sounded for the arrival at His own prosperous city His
conchshell [the Pâñcajanya], which,
evidently, ended the dejection of the inhabitants. (2) The
brilliant white of the big conchshell, although reddened by the
lips of the Great Adventurer, as it was being loudly sounded in
His hands, looked like a ducking swan at the stems of
lotusflowers. (3) Having heard the sound that is the threat to
the fear of material existence, all the citizens rapidly
proceeded towards the protector of the devotees for the so long
awaited audience. (4-5) Thereupon they made their presentation
that could be considered like offering a lamp to the sun
relative to the Selfcontented Satisfied One who by His own
potency supplied them incessantly. With cheerfully affectionate
faces they ecstatically held gladdened speeches to the Father
like friends and protegees to their guardian.

(6) They said: 'We have
always bowed down to Your lotusfeet like one does with the
worship of Brahmâ and His sons and the king of heaven, as
for the one who desires the supreme welfare in this life You
are the Master of Transcendence upon whom the inevitable time
has no influence. (7) Just for our welfare You became the
Creator of our world and also the mother, well-wisher, husband,
father and our Lord and spiritual teacher; our supreme and our
idol in whose footsteps we have become successful. (8) Oh how
lucky we are, now that we see Your all-auspicious form, to be
again under the protection of Your good Self, as also by the
demigods your affectionate, lovingly smiling face is rarely
seen. (9) Whenever, o lotus-eyed One, You go away to see Your
relatives and the inhabitants of Mathurâ - at that time,
o Infallible One, each moment seems to be like a million years,
like our eyes that are useless being without the sun. (10) How
can we, with You being abroad, live without the satisfaction of
Your glance that vanquishes the universal miseries and without
seeing Your beautiful smiling and decorated, attractive face.'

Thus hearing of the words of
the citizens, the caretaker of the devotees who teaches
kindness by the distribution of His glances, approached the
city of Dvârakâ. (11) Like the city
Bhogavatî, protected by the Nâgas, it was protected
by the strength of the descendants of Vrishni [Krishna's
family-name]: Bhoja, Madhu, Das'ârha, Arha, Kukura,
Andhaka etc., who were all as good as Krishna Himself. (12)
With the trees, greenery and hermitages, there were all the
opulences of the seasons from orchards, flower gardens and
parks surrounded by ponds with lotuses, who added to the
beauty. (13) The gateway of the city as well as different roads
were decorated with arches and flags painted with the foremost
signs casting shadows in the sunshine. (14) The lanes, alleys,
the market and public meeting places were thoroughly cleansed,
sprinkled with scented water and strewn with fruits, flowers
and unbroken seeds. (15) At the door of each residential house
there was a display of curd, unbroken fruits, sugar cane,
decorations, pots of water and articles for worship like
incense and lamps. (16-17) Hearing that the dearmost was coming
home, His father Vasudeva and the magnanimous Akrûra,
Ugrasena, Krishna's superhumanly powerful elder brother
Balarâma, Pradyumna, Cârudeshna and Sâmba the
son of Jâmbavatî, were all by the force of extreme
happiness alerted from their resting, sitting and dining. (18)
Headed by brâhmanas and elephants, with all-auspicious
signs, the sound of conchshells and the glorifying chanting of
hymns, they hurried on their chariots towards Him immersed in
cheerfulness and an all-respectful affection. (19) Hundreds of
well known courtesans very anxious to meet Him followed with
their vehicles, with dazzling earrings enhancing the beauty of
their foreheads. (20) There were dancers, singers, historians,
genealogists and learned speakers chanting their inspiration on
the superhuman activities of The Lord. (21) The Supreme Lord
approached each of the friends and citizens who came to receive
and welcome Him, as it should with due honor and respect. (22)
He, the Almighty, bowed His head greeting them in words,
embracing and shaking hands with the encouragement of His
glancing smile and down to the lowest He gave His benedictions
as desired. (23) Then, accompanied by the elderly relatives and
invalid brâhmanas and their wives, He entered the city
where He was also welcomed with blessings and praises of other
admirers.

(24) While passing over the
public roads of Dvârakâ the respectable ladies got
on top of their palaces for looking at Krishna, o learned ones,
as they considered it the greatest festival. (25) Although they
always were looking at Him this way regularly, the inhabitants
of Dvârakâ never tired of the compelling sight of
of the Infallible One's embodiment as the reservoir of beauty.
(26) In His chest the goddess of fortune resides, from His face
the eyes are drinking, by His arms the ruling demigods abide,
and His lotus feet are the shelter for the singing and talking
devotees. (27) Being served by a white parasol, fans and a road
covered by a shower of flowers, with His yellow garments and
flower garlands, the Lord looked like a cloud surrounded by
sun, moon, lightening and rainbow together.

(28) But after entering the
houses of His father He was embraced by His own seven mothers
[the real one, the wife of the priest, the guru and the
king, the cow, the nurse and mother earth] gladly headed by
Devakî to whom He bowed His head down in obeisance. (29)
After all of them had put Him on their laps their breasts got
wet of affection and delight and the water of the tears that
overwhelmed them. (30) Thereafter He entered His personal
palaces that answered all desires to the full with His wives
that numbered over sixteen thousand. (31) With their minds
rejoicing the ladies, from a distance seeing their husband now
returned home, at once got up from their seats and meditations
with a, according the custom, coyly looking face. (32) Sending
their sons at the sight of Him, embracing Him from within their
hearts in insuperable ecstasy first, they in spite of that
choked up with tears that inadvertently fell like water from
their eyes in shyness. (33) Although He was [always] at
their side and that also in seclusion, appeared His feet
nevertheless newer and newer at each step - who can be detached
from the feet of the eternal that are never quit by the goddess
of fortune? (34) He without being part of it Himself created
the enmity between the rulers who became a burden to the earth,
born as they were with their military strength and conceit
about their background. He gave relief by killing them alike
the wind that creates fire from friction between bamboos. (35)
He appeared amongst all of these in this human world by Himself
from His own causeless mercy, enjoying the worthiest of women
as if it concerned an ordinary worldly affair. (36) Although
they were spotless and exciting in their grave expression
looking from the corners of their eyes in a way that even won
Cupid to give up his bow, they as maddening women first class
were never able to perturb His senses by their magical feats.
(37) All of the materially conditioned souls certainly
speculate that He who is unattached in spite [of being in
the material world], would compare to an ordinary person
like themselves that is foolish out of ignorance. (38) Such is
the divinity of the Personality of Godhead that He, although He
is in contact with material nature, is never affected by its
qualities, as is also true for the intelligence of the ones
situated in the eternal of the Lord who gives them shelter.
(39) The delicate women out of simplicity took it for true that
He would be like someone who is dominated and isolated by his
wife in following her, being unaware of the glories of their
husband the way the atheists hold Him to be not knowing Him as
the Supreme Controller."

Chapter
12

The Birth
of Emperor Parîkchit

(1) S'aunaka said: "The
womb of Uttarâ, that was tormented by the heat released
by the invincible weapon of As'vatthâmâ, was
brought back to life by the Lord. (2) How did the birth of
Emperor Parîkchit, who was highly intelligent and
performed as a great soul, take place? What did actually happen
at his death and what did he attain thereafter? (3) Please tell
us, we all want to hear everything about what you think can be
told of him as we are full of respect for the one whom
S'ukadeva Gosvâmî delivered the knowledge of the
Supreme."

(4) Sûta said:
"King Yudhishthhira brought wealth the way his father did,
pleasing all those who took birth without further motives for
material gain or sense gratification, unrelenting as he was in
his service to the feet of Lord Krishna. (5) His fame about his
wealth, sacrifices, what he was working for, his queens, his
brothers and his sovereignty over the planet earth where we are
living, spread all over the three worlds. (6)His opulence was
such that even the godly aspired for it, because, being a
god-fearing person, o twice born, nothing else that would
please could satisfy the hunger of the king.

(7) At the time of
being in the womb of his mother, could the great fighter, the
child Parîkchit, suffering from the heat of the
brahmâstra weapon, o son of Bhrigu, see the purusha
[the original person] as someone else. (8) In the blaze
he saw at the size of a thumb the transcendental Infallible
Lord beautifully blackish with a golden helmet and lightening
clothes. (9) He was, with the riches of His four arms, earrings
of molten gold, eyes red of blood and a club in His hands,
circling the club all around Himself like a shooting star,
going here and there. (10) Vanquishing the radiation of the
brahmâstra like the sun evaporating dew drops, He was
observed by the child that wondered who He was. (11) While he
observed the all-pervading Supersoul, the Supreme Lord and
protector of righteousness taking away the glare, the Lord who
stretches in all directions suddenly disappeared out of his
sight. (12) Thereupon, with the gradual evolving of good signs
and under a favorable constellation, he took birth as the heir
apparent of Pându being exactly alike Pându himself
in prowess. (13) King Yudhishthhira, gladdened, had priests
like Dhaumya and Kripa perform the birth ritual with the
recitation of auspicious hymns. (14) He, knowing where, when
and how, rewarded with gifts of gold, cows, land, housing,
elephants and horses, in charity, together with good food, the
learned ones for the occasion. (15) Gladdened the brahmins
addressed the king, the chief amongst the Purus, communicating
that they felt very obliged to the descent in the line of the
Purus [to the forefather King Puru of Yudhishthhira].
(16) They said: 'This son has been saved by the all-pervasive
and all-powerful Lord from destruction by the all-devouring
supernatural weapon, for the sake of obliging you. (17)
Therefore he shall become well known in all the worlds as one
protected by Vishnu; no doubt he will be a most fortunate
supreme devotee endowed with all good qualities.'

(18) The good king said: 'O
best of the truthful, will he follow in the footsteps of all
the great souls of this family of saintly kings, of merit and
true to his word by the very name in his
achievements?'

(19) The brahmins
answered: 'O son of Prithâ [Kuntî], he will
be the maintainer of all who are born, exactly like King
Ikshvâku, son of Manu, and he will be loyal in his
promises and respect for the learned ones just like Râma,
the son of Das'aratha. (20) Like King S'ibi of Us'înara
he will be charitable and protect the surrendered ones and like
Bharata, the son of Dushyanta, who performed many sacrifices,
he will spread the name and fame of his family. (21) Amongst
the archers he will be as good as Arjuna, being as well
irresistible as fire as unsurpassable as the ocean. (22) As
powerful as a lion and as worthy for taking shelter like the
Himalayas, he will be as forbearing as the earth and as
tolerant as his parents. (23) With a spirit as good as that of
Brahmâ, he will be as generous and equanimous as Lord
S'iva and be the resort of all living beings like the Supreme
Lord with whom the goddess of fortune resides. (24) Following
in the footsteps of Lord Krishna he will abide by the glory of
all godly attributes, he will have the greatness of King
Rantideva and be like Yayâti concerning the religion.
(25) Patient as Bali Mahârâja this child will be a
devotee like Prahlâda unto Lord Krishna and will perform
as'vamedha [horse] sacrifices and be loyal to the
elderly and experienced. (26) He will bring forth kings as good
as sages, will chastise the upstarts and crush the quarrelsome
for the sake of worldpeace and the religion. (27) After hearing
of his personal death, caused by a snakebird sent by the son of
a brahmin, he will be freed from attachment and take to the
shelter of the Lord. (28) Having inquired about the right
self-knowledge from the son of the sage Vyâsa he, o King, will abandon his material life on the bank of the
river the Ganges and will attain a life of
fearlessness.'

(29) After having thus
informed the king, the ones well versed in the vedic knowledge,
astrology and the ceremony of birth who had received sumptuous
remuneration, returned to their respective homes. (30) He, o
master [S'aunaka], would become famous in this world as
Parîkchit, the examiner, because, from what he had seen
before his birth, he would be examining all men in constant
contemplation. (31) Very soon the royal prince under the care
of his parental guardians luxuriantly grew up, the way the
waxing moon grows day by day.

(32) King
Yudhishthhira, desiring to perform a horse-sacrifice to be
freed from fighting his kinsmen, thought about acquiring funds
as he received only from taxes and fines. (33) In respect of
his mindful wishes his brothers, advised by the Infallible One,
went north to collect sufficient riches. (34) With the result
of that collected wealth the pious King Yudhishthhira, out of
his anxiety could conduct three horse-sacrifices, with which he
perfectly worshiped Lord Hari. (35) The Supreme Lord, being
called for by the king, saw to it that the sacrifices on his
behalf were performed by the twice-born, meanwhile residing a
few months there to the pleasure of the relatives. (36)
Thereafter, o learned ones, with the permission of the king,
Draupadî and His relatives, He went back to
Dvârakâ, accompanied by Arjuna and other members of
the Yadu dynasty."

Chapter
13

Dhritarâshthra
Quits Home

(1) Sûta said: "
Vidura* while traveling to the different places of pilgrimage,
had received knowledge of the destination of the self from the
great sage Maitreya, and by that knowledge sufficiently
acquainted with everything there was to know, returned he to
the city of Hastinâpura. (2) With all the questions he
had asked having grown one in devotion to Govinda in the
presence of Maitreya, had Vidura refrained from questioning any
further. (3-4) Arriving there, he was welcomed by Yudhishthhira
with his younger brothers, Dhritarâshthra, Sâtyaki
and Sañjaya, Kripâcârya, Kuntî,
Gândhârî, Draupadî - o learned ones -
Subhadrâ, Uttarâ, Kripî, other wives of the
family members of the Pândavas, and other ladies with
their sons. (5) They went towards him in great delight as if
life had returned to their bodies, approaching him with due
respect with embraces and obeisances. (6) In their affection
they emotionally shed tears because of the anxiety and grief
they had felt from the separation. King Yudhishthhira then
arranged for a reception getting him seated.

(7) After being fed
sumptuously, having rested and being seated comfortably, the
king from his gentle nature meekly began to speak to him with
all of the others listening. (8) He said: 'Do you remember how
we, being educated under your wings, along with our mother were
released from various calamities like poisoning and arson? (9)
By which means of your good self did you maintain your
livelihood traveling the surface of the earth and at what holy
places of pilgrimage did you serve here on this planet? (10)
Devotees like your goodness are converted into holy places
themselves, o powerful one; having the Supreme Personality in
your heart, you turn all places into places of pilgrimage. (11)
O my uncle, can you tell us from seeing or hearing about our
friends and well-wishers, if the descendants of Yadu, who are
rapt in the service of Krishna, are all happy in their
respective abodes?'

(12) Thus being asked by the
king, he properly described all that he had experienced one
after another, without mentioning the destruction of the
dynasty. (13) Unable to see them distressed he compassionately
did not expound on this in fact unpalatable and unbearable
manifestation of mankind its own ways. (14) He resided thus for
a few days being treated with the amenities befitting a god,
doing good to the eldest brother and this way bringing
happiness to all the others. (15) As long as Vidura played the
part of a s'ûdra [a working class man], because
of a 100-year curse of the sage Mandûka Muni [who
under his responS'ibility was treated unjustly],
Aryamâ** administered punishment as was suitable for the
sinful ones. (16) By his seeing the grandson of the dynasty
being suitable for ruling over the paternal kingdom together
with his capable co-administering brothers, they enjoyed life
in great opulence.

(17) Insurmountable,
imperceptible eternal Time supremely surpasses all those who
are mad and engrossed in their thoughts of attachment to family
affairs. (18) Vidura, knowing this well, said to
Dhritarâshthra: 'O King, please withdraw yourself from
here without delay, just see how fear has taken over. (19) In
this material world there is no remedy of any measure or
anyone, for that fear concerns the Supreme Lord of eternal Time
who arrives for all of us. (20) Inevitably overtaken by the
pull of time must a person, just like that, give up this life,
dear as it is to everyone, not to mention the other things he
has acquired. (21) With your father, brother, well-wishers and
sons all dead, your life expended and your body invalid of old
age, you live in another man's home. (22) You have been blind
from the beginning, don't hear so well, your memory fails and
recently your teeth loosened, your liver gives you trouble, and
you are loudly coughing up mucus. (23) Alas, how powerful are
the hopes of living beings for life, under the influence of
which you, just like a household-dog, eat the remnants of food
left by Bhîma [a Pândava brother] (24) What
use has it to subsist on the grace of those whom you tried to
set afire, poison and whose wife you insulted usurping their
kingdom? (25) Whether you like it or not will you, who desires
to live, see this miserly body dwindle and deteriorate like an
old garment. (26) He is considered wise who, being without the
proper use of this body and indifferent of being freed from all
obligations, gives up this body, having left for an unknown
destination. (27) Anyone who in this world by his own
understanding or by hearing from others awakens from his
material attachment to consciousness and leaves home with the
Lord installed in his heart, is certainly a first class human
being. (28) Therefore, please go away heading for the north,
without letting your relatives know where you are going to, as
soon after this the time will come of the general diminishing
of the qualities of men [kali-yuga].'(29) Thus the old
king of the Ajamîdha family, urged by the wisdom of his
younger brother Vidura, by his steadfastness broke with the
strong network of familial affection and left in the
[northern] direction set for the path of liberation.
(30) He was followed by the chaste and worthy daughter of King
Subala [Gândhârî] who went along with
her husband to the Himalayas - the place that is the delight
for those who took up the staff of renunciation, like fighters
accepting the legitimate of a good beating.

(31) Returning to the palace,
he who considered no one his enemy [Yudhishthhira],
having worshiped the demigods with oblations, obeisances and
gifts to the learned ones, wanted to pay respects to the
elderly, but did not find his two uncles or aunt
Gândhârî. (32) Anxious, he turned to
Sañjaya the son of Gavalgana [the assistant who gave
the blind Dhritarâshthra the account of the battle],
saying: 'Where is our old and blind uncle? (33) Where is my
well-wisher Vidura and mother Gândhârî who
was in grief of losing her offspring? Has the old king,
ungrateful to me of having lost his sons, in a doubtful mind of
my offenses, drowned himself with his wife in the Ganges in his
distress? (34) After the fall down of my father King
Pându, they were the well-wishers of all of us small
children protecting us - where have my uncles gone from here?'
"

(35) Sûta said:
"Sañjaya anxious out of compassion and distressed in
separation of not seeing his master, could, being too
aggrieved, not reply. (36) Wiping the tears of his face with
his hands and regaining his mind with intelligence he began to
reply King Yudhishthhira while thinking of the feet of his
master. (37) Sañjaya said: 'I do not know of the
determination of your uncles or Gândhârî, o
descendant of the Kuru dynasty - o great King, I've been
cheated by those great souls.' (38) At that time the supreme
personality Nârada appeared on the scene with his musical
instrument and after Yudhishthhira and his younger brothers had
gotten up from their seats and had offered him their due
obeisances, thus receiving the sage properly, the king said:
(39) 'O Supreme One, I do not know whereto my uncles and my
ascetic aunt so aggrieved of the loss of her sons, have left
for from here. (40) Like the captain on a ship in the extensive
ocean you are the Lord to direct us to the other
side.'

Thus addressed the divine
personality Nârada, greatest among the wise philosophers
of the eternal, began to speak: (41)'O King, never lament for
whatever reason, as you are under the control of the Supreme
Lord. All living beings and their leaders in this world
therefore do carry on worship for their protection. He is the
one who brings all together and also disperses them. (42) The
way a cow is strung by a rope through the nose, likewise one is
conditioned by the hymns and precepts of the Veda to carry on
with the orders of control of the caring Lord. (43) As
playthings that are brought together and set apart again at
will in this world, does, just to have them play their part,
the will of the caring Lord so also for certain direct the
human beings. (44) Whether you think of the absolute impersonal
truth or of persons as a non-reality or of both as such, in all
circumstances, never give in to lamentation out of affection or
otherwise out of bewilderment. (45) Therefore, o King, give up
your anxiety due to the ignorance of the self, [all the
while] thinking how these helpless poor creatures would be
able to survive without you. (46) How can this body and mind
made up of the five elements [fire, water, air, earth and
ether] that is under the control of time, action and the
material modes of nature [kâla, karma and gunas]
protect others when it is as well bitten by that snake as all
others? (47) Those without hands are of those with hands,
without legs one is of the four-legged, the weak are of the
powerful and one living being is the subsistence for the other.
(48) Therefore look only at this outer form of the Supreme
Personality, o King, who is one without a second and the
Supersoul who by His energies manifests qualitatively alike
Himself within and without, although He appears to be
different. (49) That Unborn One, the Father of Creation, has, o
King, at present descended in this world in a form of time, in
order to eliminate all those who are against His will. (50) For
the godly has been performed what needed to be done and the
rest is awaited - till that time all of you may observe and
wait for Him as long as He is in this world.'

(51)'Dhritarâshthra,
his brother Vidura and his wife Gândhârî have
gone to the southern side of the Himalayas where sages take
shelter. (52) The place is known as Saptasrota [seven
sources] as the sacred Ganges there sprouted to the
satisfaction of the respective wise from seven currents into
seven branches. (53) By bathing regularly there, sacrificing in
the fire according the regulative principles and fasting with
water only, Dhritarâshthra has the senses and mind
completely controlled and is thus freed from His family
concerns. (54) From sitting postures, breath-control and
turning inward from the six senses one can, absorbed in the
Lord, conquer the contaminations of passion, goodness and
ignorance. (55) Perfectly fixing his intelligence in the wisdom
of the living being and merging in the reservoir of the pure
spirit of the Supreme [Brahman], he, from his clouded
vision, will rise to the spiritual sky. (56) With the ending of
the material modes and the suspension of their effects, his
senses and mind will stop from being fed while sitting
immovably fixed, of no hindrances renouncing all duties. (57)
Probably he will quit his body five days from today, o King,
and will turn to ashes. (58) While outside observing the body
of her husband being [mystically set] afire along with
his cottage, the chaste lady will follow him in full
consciousness. (59) Vidura, witnessing that wonderful incident,
o son of the Kuru dynasty, will, affected by delight and grief,
leave from that place on an enlivening pilgrimage. (60) After
thus having addressed the king, Nârada took out into
space along with his stringed instrument. Yudhishthhira,
keeping his instructions in his heart, then gave up all
lamentations."

Footnotes:

*: Vidura is
a younger brother of Dhritarâshthra. He was born as a
s'ûdra, a laborer, because of being conceived by
Vyâsa from a maidservant of the mother of
Pându.

**
Aryamâ was a son of Aditi and Kas'yapa officiating for
Yamarâja the Lord of punishment. Vidura is considered the
s'ûdra incarnation of Yamarâja.

Chapter
14

The
Disappearance of Lord Krishna

(1) Sûta said:
"Arjuna went to the city of Dvârakâ to see his
friends and Krishna, the One Glorified by the Vedic Hymns, in
order to know what His further plans were. (2) After a few
months, when Arjuna did not return from there, Yudhishthhira
observed various fearful signs. (3) He saw a fearful reversal
of the direction of eternal time, observed seasonal
irregularities and saw that the people in their human sins
turned to anger, greed and falsehood in heartening their means
of livelihood. (4) There was cheating in ordinary transactions,
deception mixed in the regard of well-wishers, fathers, mothers
and brothers and also between man and wife there was quarrel.
(5) As the king saw how in the course of time the people were
acquiring godless habits as wantonness and such, spoke he,
facing these serious causes and bad omens, to his younger
brother.

(6) Yudhishthhira said
[to Bhîma]: 'Arjuna went to see his friends and
wanted to know what Krishna has planned to do. (7) It is now
seven months that your younger brother is gone, o
Bhîmasena, for reasons I do not factually know. (8) Is it
so, as Nârada instructed, that the time has arrived that
the Supreme Personality will quit from the manifestation out of
His own will? (9) From Him we have our wealth, kingdom and
wives - through Him the existence of the dynasty and the life
of our subjects has become possible and by His mercy we could
defeat our enemies and live for a better world. (10) Just look,
o man with the strength of a tiger, at the position of the
planets, how things are going on earth and what is happening to
the body and the mind; all these signs, that threaten to delude
our intelligence, indicate a great danger in the near future.
(11) Again and again my thighs, eyes, arms and the left of my
body are quivering and I have heart palpitations due to fear.
This is all indicative of undesirable happenings. (12) See, o
Bhîma, how the jackal cries to the rising sun with a face
full of fire and how the dog barks at me without any fear. (13)
O tiger among man, cows keep me on their left and asses and
such are turning around me while my horses seem to weep. (14)
The pigeon appears like a messenger of death and the shrieks of
the owls and their rivals the crows make my heart tremble as if
they wish the void of the cosmos. (15) O Bhîma, see how
smoke circles in the sky and how the earth is throbbing along
with the hills and mountains with loud thunderbolts out of the
blue of a cloudless sky. (16) The wind blows sharply creating
darkness with the dust and rain pours like blood from the
clouds as an omnipresent disaster. (17) The sun is shining less
- see how the stars in the sky seem to clash into one another
and how the living beings are confused and agitated as if they
are crying. (18) Rivers and their tributaries, lakes and the
mind are all perturbed while with the help of butter the fire
doesn't ignite - what is this extraordinary time? What is going
to happen? (19) The calves don't suck the teats and the cows
don't want to be milked looking afraid as if weeping while the
bulls don't take pleasure in the pasture ground. (20) The
deities seem to be crying and perspiring as if they want to
leave the temple and also the cities, villages, towns, gardens,
mines and hermitages have lost their beauty, bereft of all
happiness - what sort of calamities shall manifest to us? (21)
I think that all these great upsurges manifest out of the need
for the marks of the lotusfeet of the Supreme Personality - the
earth bereft of the extraordinary of the Supreme Person will be
unfortunate without those auspicious signs.

(22) O learned one,
while King Yudhishthhira, observing the bad omens, was thus
thinking to himself, Arjuna returned from the kingdom of the
Yadus. (23) While he bowed at the feet of the king his
dejection was unprecedented with tears falling from the lotus
eyes of his downward face. (24) Seeing the anxious heart and
pale appearance of Arjuna, the king, remembering what
Nârada had said, questioned him in the midst of friends.
(25) Yudhishthhira said: 'Are our relatives Madhu, Bhoja,
Das'ârha, Ârha, Sâtvata, and Andhaka of the
Yadus all happy passing their days in Dvârakâ? (26)
Is my respectable [maternal] grandfather
S'ûrasena all good in passing his last days and are my
[maternal] uncle Vasudeva and his younger brothers all
well? (27) Are my aunts, his wives, all seven sisters headed by
Devakî in person, with their sons and daughters-in-law
all happy? (28) Are King Ugrasena, whose son was the
mischievous one [Kamsa], and his younger brother,
Hridîka and his son Kritavarmâ and Akrûra,
Jayanta, Gada, Sârana and heading S'atrujit all happy? Is
also the Supreme Personality Balarâma, who is the
protector of the devotees, all right? (30) Are the great
warrior Pradyumna [a son of Krishna] and all others of
the Vrishni family happy - and is the plenary expansion of
Krishna Aniruddha [a grandson of Krishna] faring well?
(31) And how are Sushena, Cârudeshna and Sâmba, the
son of Jâmbavatî, and others - the chieftain sons
of Krishna and their sons doing? (32-33) And are likewise the
constant companions of Krishna like S'rutadeva, Uddhava and
others, Sunanda, Nanda and other leaders - are all of them and
other liberated souls, who are the best of men, doing well? And
are all who are bound in friendship under the protection of
Balarâma and Krishna also remembering our well-being?
(34) Does the Supreme Lord, who is the pleasure of the cows and
the senses and always cares for the devoted and the brahmins
[the ones verse in sacred knowledge], enjoy the pious
assembly of His friends around Him in Dvârakâ?
(35-36) For the protection and elevation of the good of all and
all their worlds there, in the ocean of the Yadu dynasty, is
the Original, Supreme Enjoyer in the company of Ananta
[Balarâma], whose family members in His own city
are protected by His arms as they deserve, relishing the
transcendental pleasure like the residents of heaven. (37) By
most importantly managing the comforts at the feet, the sixteen
thousand companions of the fair sex headed by
Satyabhâmâ made the Lord subdue the denizens of
heaven, so that they, as the wives of the Controller of the
thunderbolt, could enjoy what is normally the privilege of the
demigods. (38) The Yadus, living in the prosperity of His arms,
always fearlessly tread the Sudharmâ assembly hall that,
procured by force [from Indra], was worthy of the best
of gods'.

(39)'My dear brother,
are you all healthy? It appears to me that you have lost your
luster. Is it because of missing the respect being neglected
or, my brother, because you were away so long? (40) Weren't you
able because you were addressed unfriendly or threatened, or
couldn't you give in charity or keep to the hope of doing so?
(41) Couldn't you, being approached for the protection of the
learned ones, the children, the cows, the old aged, the
diseased and the women, give shelter to any living being
deserving your care? (42) Did you contact a reprehensible woman
or have you improperly treated an acceptable woman, or has your
good self on the road been defeated after all by a superior
power or by equals? (43) Did you leave aside old men or boys
deserving to dine with you together or did you do something
abominable which is unpardonable? (44) Or is it that to the
most dear one, my brother Arjuna, your hearts friend Lord
S'rî Krishna, you feel a void missing Him all the time? I
can think of no other reason why you should be in such mental
distress'."

Chapter
15

The
Pândavas Retire

(1) Sûta said:
"While Arjuna, the friend of Krishna, was thus subjected to the
various forms of doubt and speculation by his elder brother the
king, he turned out to be very aggrieved of his feelings of
separation. (2) From his grief his mouth and lotuslike heart
had dried up and his bodily luster had vanished. Thinking of
the Supreme Lord S'rî Krishna he wasn't able to reply
properly. (3) While with great difficulty checking the force of
his sadness, wiping the tears of his eyes, the more he eagerly
thought about Him out of his affection, the more distressed he
became. (4) Remembering Him as well-wisher, benefactor,
intimate associate and charioteer, Arjuna, heavily breathing of
being overwhelmed, began to speak to his eldest brother the
king. (5) He said: 'O my King, the Personality of Godhead Hari
who treated me like His intimate friend has left me. Now I am
bereft of the astounding power that even astonished the gods.
(6) I lost Him of whom being separated but for a moment
certainly would make all universes appear unfavorable and void
of all life, like they were all dead bodies. (7) By the
strength of His mercy I could vanquish all the princes who
lusted for power at the selection of the bridegroom at King
Drupada's palace where I gained Draupadî's hand by
piercing the fish-target with my bow. (8) Of His standing by my
side I had the dexterity to conquer over Indra and his godly
associates and have his forest ablaze by the god of fire, and
could I attain to the wonderful assembly house of art and
workmanship built by Maya [out of gratitude for saving him
from that fire in the forest named Khândava] where
all the princes assembled to your honor. (9) Under His
influence could your younger brother [Bhîma], who
has the strength of a thousand elephants, kill him who was
worshiped by the many kings [Jarâsandha] who had
his power collected from them sacrificing to the Lord of the
ghosts [Mahâbhairava]. They paid you tribute upon
their release. (10) He took the life of the husbands [the
Kurus] of the wives whose hair was condemned to be loosened
because your wife [Draupadî] had her hair
loosened, which was beautifully clustered and sanctified during
the great ceremony, as she was caught [from a bet] by
the miscreants [the Kurus headed by Duhs'âsana],
upon which she in tears fell down at the Feet. (11) He
protected us when we got into trouble, endangered in the forest
by the intrigue of our enemies with Durvâsâ Muni,
who came to eat with his ten thousand disciples. By simply
beforehand accepting the remnants of the food He satisfied all
the three worlds as well as giving the Munis who were bathing
at that time the thought that they had been fed already. (12)
Under His influence once I could astonish the Personality of
God with the Trident [Lord S'iva] and his wife the
daughter of the Himalaya, because of which He and other gods
rewarded me with their own weapons so that in this body I
definitely could obtain a half-elevated seat in the House of
Indra. (13) As a guest of that heaven could I with both my
arms, with my bow Gândiva, Indra and all the gods, kill
the demon Nivâtakavaca, being empowered, o descendant of
King Ajamîdha, by Him, the Supreme Personality whom at
present I am bereft of. (14) From His friendship alone I,
seated on the chariot, could cross the insurmountable ocean of
the invincible existences of the military strength of the
Kauravas, and from His friendship alone, I could return with
the enormous wealth of the enemy; the brilliance of jewels I
took from their heads by force. (15) It was He who by the power
of His glance ended the mental agitation sprouting from the
fruitive life of all the chariot fighters at the battlefield, o
great King, in whose midst I went forward facing the immensity
of great royal personalities like Bhîshma, Karna, Drona
and S'alya. (16) Under His protection the very powerful
invincible weapons applied by Drona, Bhîshma, Karna,
Bhûris'ravâ, King Sus'armâ, S'alya, King
Jayadratha, Bâhlika [a brother of Bhîshma]
etc., couldn't touch me just like when Prahlâda [the
famous devotee of Nrisimhadev, the lion-incarnation] was
threatened by the demons. (17) Thinking erroneously of Him as
only my chariot driver He, whose feet are rendered service by
the intelligent for the sake of salvation, delivered me - and
by His mercy my enemies were absentminded and didn't attack me
when I descended for my thirsty horses. (18) With His smiling
face He was joking and frank with me addressing me as'son of
Prithâ','friend'and'son of the Kuru dynasty'and such;
heartful sayings of my Mâdhava [Krishna] that
touch and overwhelm my soul remembering them. (19) When
sleeping, sitting, walking and dining together, confronting one
another and so on, I took Him mistakingly for a friend alike me
in truth, while He tolerated me, like a friend would or a
father with a child, being great in His glory, despite my
seeing Him lower in my offenses. (20) O Emperor, without the
Supreme Personality, my dearmost friend and well-wisher, my
heart and soul are vacant and recently I was defeated like a
weak woman by infidel cowherds while protecting Krishna's
wives. (21) Having the same bow, arrows, chariot and horses, I
am the same Arjuna and chariot fighter whom all the kings
offered their respects - all in a moment this, missing Him,
became useless like butter offered to ashes, money obtained by
magic or seeds sewn on barren land'.

(22-23)'O King, as you
inquired about our friends and relatives in
Dvârakâ: they were cursed by the brahmins as a
consequence of which they like fools killed one another with
sticks being drunk with rice wine, not even recognizing each
other in that intoxicated state. Only four or five of them
remained. (24) It is from the will of the Supreme Personality,
our Lord, that sometimes the living beings kill one another
while at other times they of Him protect one another. (25-26)
Like in the ocean where the bigger eat the smaller and the
stronger devour the weaker, o King, so also in a duel, the
Omnipotent One took the burden of all the Yadus together of the
earth, by having the stronger Yadu kill the weaker one and the
bigger Yadu killing the smaller one. (27) With in mind the
words spoken by Govinda I remember how attractive they are, and
they, imbued with importance and appropriate to the time and
circumstance, put an end to the pain in the heart'."

(28) Sûta said:
"Thus thinking of the lotus feet of the Lord and what He
instructed in the intimacy of deep friendship, Arjuna pacified
with a mind finding freedom from all material concerns. (29)
Constantly remembering the feet of Vâsudeva, Arjuna's
devotion grew rapidly, ending the endless ruminations. (30)
Reviving the instructions of the Supreme Lord about the
transcendental in the midst of the battle and thinking of His
time and actions he dispelled the darkness of his ignorance and
became the master of his senses. (31) Free from lamentation, by
his spiritual capacity managing to cut with the doubts of
duality of being merged with matter, was he, due to the
transcendence being without the material form, freed from the
entanglement of birth and death. (32) Upon the deliberations
about the disappearance of the Supreme Lord to His abode and
the end of the Yadu dynasty, Yudhishthhira decided to withdraw
himself and leave for the sake of the soul also. (33) Queen
Kuntî, who had overheard what Arjuna told about the end
of the Yadus and the disappearance of the Lord, as well as all
others undivided in their devotion to the Lord's transcendence,
found in their soulful commitment release from their material
existence. (34) By taking away the burden of the world was that
body [of the Yadu dynasty] relinquished by the Unborn
One the way a thorn used to extract another thorn is thrown
away, for to the Lord they are one and the same. (35) Like in
His Matsya-incarnation e.g., as a magician giving up one body
to accept another one, relinguished He the body He manifested
to diminish the burden of the world. (36) When Mukunda [the
Lord of Liberation] the Fortunate One so worthwhile to hear
about, left this earth - manifested from that very day on
Kali[-yuga] itself in full, inauspicious to all whose
minds have not awakened.

(37) Yudhishthhira
keenly in his capital, state and home as also in the self
seeing things grow worse with the vicious circle of avarice,
falsehood, dishonesty, irreligion and violence and such,
understood that it was time to leave and dressed himself
accordingly. (38) The emperor to that in the capital of
Hastinâpura enthroned his grandson
[Parîkchit], who was properly trained and equal
to himself in all respects by his qualities, as the master of
all land bordered by the seas. (39) At Mathurâ he made
Vajra [the son of Aniruddha] king of S'ûrasena,
after which he had a Prâjâpatya-sacrifice performed
for being able to find the fire in himself to attain his goal.
(40) Renouncing his belt, ornaments and all of that, he became
uninterested in perfect detachment from the unlimited bondage.
(41) He withdrew his speech into his mind, his mind with his
other senses into his breath, his breath he withdrew in death,
and in full dedication he united that with the body made of the
five elements. (42) Having offered those five elements to the
three qualities of nature, he united the thoughtful in one
indifference, fixing the sumtotal of that in the soul directed
to the spiritual soul of the inexhaustible Brahman. (43)
Accepting torn clothes, refusing solid food, stopping to talk
and untying his hair, he began to look like a dumb madman and
an unengaged urchin not listening anymore as if he had become
deaf. (44) Heading for the north he treaded, as all others
going there, the path of his mindful forefathers, passing his
days constantly thinking from within his heart of the Supreme
Beyond wherever he went.

(45)Seeing from their
friend that the Age of Kali and its irreligion had overtaken
the citizens on earth, all the brothers followed the older one
leaving home. (46) All of them, having performed with all
virtue and knowledge of holiness, kept themselves, with the
ultimate of the living being in mind, steadfast to the
lotusfeet of the Lord of the place without fear
[Vaikunthha]. (47-48) That is the destination of those
who by positive meditation purified in devotion found
liberation, being fixed in intelligence on the transcendental
feet of the One Nârâyana. They attained, with their
material contaminations washed off, by their selfsame bodies to
the abode that for the materialists absorbed in material
concerns is very difficult to attain. (49) Also Vidura after
quitting his physical self at Prabhâsa went, with his
mind and actions devoted to Krishna, accompanied by his manes
to his own abode [Yama's realm]. (50) Draupadî at
the time being without the care of her husbands, concentrated,
absolute in the full knowledge of Him, herself on Lord
Vâsudeva, the Supreme Personality of Godhead, and
obtained Him thus. (51) Anyone who hears with devotion of this
departure for the ultimate goal of the sons of Pându,
that are so dear to the Supreme Lord, will find nothing but
good fortune and purity as he gains in perfection in devotion
to the Lord."

Chapter
16

How
Parîkchit Received the Age of Kali

(1) Sûta said: "o
learned ones, thereafter Parîkchit, the great devotee,
ruled over the earth under the instructions of the twice-born,
with the qualities the astrologers, predicting the future at
the time of his birth, had thought he would have. (2) He
married Irâvatî, the daughter of King Uttara, and
begot four sons in her with Janamejaya as the first. (3)
At the Ganges he performed three horse-sacrifices with proper
rewards for Kripâcârya, whom he selected for his
spiritual master, and the godly that came into view with
it. (4) Once on a chastising campaign he, the valiant
hero, by his prowess managed to punish the master of Kali-yuga
who, disguised as a king, lower than a s'ûdra was hurting
the legs of a cow and bull."

(5) S'aunaka inquired:
"Why did he only punish the master of Kali during his campaign
- he was dressed up like a king, but as the lowest of the
s'ûdras striking the legs of a cow. Please describe, o
fortunate one, all that to us as far as it relates to the
discourse about Krishna. (6) What would, for the ones
liberated who relish the honey at His lotusfeet, be the use of
wasting their life with endless illusory discussions? (7)
O Sûta, only short is the life of the human beings who
are sure to meet death. The eternal is of those who desire
herein to call for the representative of the Lord,
Yamarâja, the controller of death, to limit the
performances. (8) No one will die as long as the one who
causes death is present here, for the reason of which he as the
great lord has been invited by the sages - let the ones under
his grip drink of the nectar of the narrations about His
pastimes. (9) Those who are lazy, of trivial interest and
short-lived pass their days the way they sleep at night, in
activities without a purpose." (10) Sûta said:
"When Parîkchit, residing in the Kuru capital, heard that
the symptoms of Kali-yuga had entered the domain of his
jurisdiction, he thought the news not very palatable and took
he, devoted to military action, up his arrows and
bow. (11) Well decorated under the protection of the lion
in his flag and with black horses pulling his chariot, he left
the capital accompanied by charioteers, cavalry, elephants and
infantry troops for the purpose of conquering. (12)
Bhadrâs'va, Ketumâla, Bhârata, the northern
countries of Kuru and Kimpurus'a behind the Himalayas were the
parts of the planet he conquered keeping strength exacting
tribute. (13-15) Everywhere he went he continuously heard
what great souls his forefathers were and he had also
indications of the glorious acts of Lord Krishna from the
people he saw. He as well heard of his own deliverance from the
powerful rays of the weapon of As'vatthâmâ and of
the devotion amongst the descendants of Vrishni and
Parthâ for Lord Kes'ava [Krishna as the killer of the
demon Kes'î, the mad horse]. Extremely pleased
rewarded he, with eyes open of joy, the people magnanimously
with clothes, necklaces and other riches. (16) Figuring as
a chariot driver, presiding in assemblies, acting as a servant,
being a friend and a messenger and keeping the watch at night
had the one of Vishnu, who was universally obeyed Himself
[Krishna], acted with prayers and obeisances relating
to the godfearing sons of Pându. This filled the king
with devotion unto His lotus feet." (17)" Now you may
know from me about how astonishingly he, day after day, kept
himself close in being absorbed in such thoughts about the good
of the forefathers. (18) The wandering personality of the
religion, that stood on one leg only [the so called'bull'of
dharma whose legs stand for the four fundamental human
values], met with the aggrieved cow [mother Earth]
who had tears in her eyes like a mother that has lost her
child. (19) He said: 'Madam, are you hale and hearty?
Looking aggrieved with a gloomy face you appear to be affected
by a disease or to be thinking of a friend far away, o
mother. (20) Are you lamenting about the diminishing of my
legs as I stand on one only, or is it because the offensive
meat-eaters are to exploit you? Or is it because the theists
are bereft of their share due to a lack of sacrifices or
because the living beings increasingly suffer from scarcity,
famine and drought? (21) Are you grieving about the
unhappy women and children on earth who are without the
protection of their men or are you sorry about the way one
speaks in the families of the learned against the principles of
the goddess [of knowledge]? Or do you lament about the
way most of them act against the culture of learning taking
shelter with the ruling class? (22) Is it because the
unworthy administrators are bewildered under the influence of
Kali-yuga and here and there have messed up the affairs of the
state? Or is it because of the way society is inclined to take
its food and drink and how one sleeps, bathes and has
intercourse? (23) Could it be, o mother Earth, that you
are thinking of the salvation brought by the activities of the
incarnation of the Lord who decreased your heavy load but is
now out of sight? (24) Please inform me, o reservoir of
all riches, about the reason of your tribulations that reduced
you to such weakness. Is it mother, that your good fortune that
was adored by even the godly, was forcibly taken away by the
very powerful influence of time?'

(25) Mother Earth
replied: 'O personality of religion ['Dharma'], I will
certainly, one after another, reply to all that you, from your
good self, have asked me, as by your four legs you exist in all
the worlds to bring happiness. (26-30) Truthfulness,
cleanliness, compassion, self-control, magnanimity,
contentment, straightforwardness, concentration, sense-control,
responS'ibility, equality, tolerance, equanimity and loyalty.
And certainly also knowledge, detachment, leadership, chivalry,
influence, power, dutifulness, independence, dexterity, beauty,
serenity and kindheartedness, as well as ingenuity, gentility,
mannerliness, determination, knowledgeability, propriety,
pleasantness, joyfulness, immovability, faithfulness, fame and
dignity - all these and many others are the everlasting
qualities of the Supreme Lord, the never diminishing higher
nature which can be attained by those worthy of that greatness.
By Him am I myself, just as the goddess of fortune, such a
reservoir of qualities, but in the absence of Him as the
resting place, is Kali, the store of all sins, seen in all the
worlds. (31) I am also lamenting for you as well as for
the best of the godly, the gods and the ancestors in heaven,
the sages and the devotees, as well as for all in their status
orientations in society. (32-33) Lakshmî [the
goddess of fortune] whose grace was sought by demigods like
Brahmâ who for many days were doing penance in surrender
to the Lord, has for the sake of worship forsaken her own abode
in the forest of lotus flowers out of attachment to the
all-blissful feet. From Him, having myself obtained the special
powers of the lotusflower, thunderbolt, flag and driving rod, I
could, being under the impression of the marks of the feet of
the Supreme Lord, the owner of all opulence, being decorated
that way beautifully supersede the three worlds - but at the
end when I was feeling so fortunate, He has left me. (34)
He who certainly relieved me of the burden of the hundreds of
military divisions of atheist kings, incarnated also for you in
the Yadu-family, as you lacking in strength had difficulty to
keep yourselves standing. (35) Who therefore can tolerate
it to be separated from the love, glances, smiles and hearty
appeal of the Supreme Original Person who conquered the
passionate wrath and gravity of women like
Satyabhâmâ and made my hair [grass] stand
on end out of pleasure under the imprint of His
feet.'

(36) While the earth
and the personality of religion were thus conversing, arrived
Parîkchit, who had the name to be the saint among the
kings, at the Sarasvatî river flowing to the
east."

Chapter
17

Punishment
and Reward of Kali

(1) Sûta said:
"It was there [at the Sarasvatî river] that the
king observed that a cow and bull were beaten with a club as if
they had no owner, by a s'ûdra [one of the lowest
class] dressed up as a king. (2) The bull, that was as
white as a lotus, was terrified of being beaten by the
s'ûdra and urinated and trembled out of fear, standing on
one leg only. (3) The cow also, on itself a religious example
but now rendered poor and distressed from the s'ûdra who
had beaten her legs, was without a calf and had tears in her
eyes being very weak hankering after some grass to eat. (4)
From his with gold embossed chariot Parîkchit, well
equipped with bow and arrows, with a thundering voice inquired:
(5)'Who are you, that under my protection, at this place, you
think you can violently kill the helpless! Although you appear
to be of strength having dressed up like a man of God as if
you're an actor, you behave like someone who never saw the
light of culture [to be twice born]. (6) Do you think
that because Lord Krishna and the carrier of the bow the
Gândiva [Arjuna] are out of sight, you can
secretly beat an innocent cow? Being a culprit that way you
deserve to be killed!'

(7)'And you', he said
turning to the bull,'are you just a bull that, as white as a
lotus moving on one leg, has lost three legs or are you some
demigod in the form of a bull causing us grief? (8) Never under
the protection of the arms of any of the kings of the Kuru
dynasty has there been grieving on this earth, except with for
you having tears in your eyes because of someone else. (9) O
son of Surabhi [the celestial cow], in my kingdom there
will be no lamentation, so do not fear the s'ûdra, and
mother cow, do not cry; as long as I am alive as the ruler and
subduer of the envious, everything will be good for you.
(10-11) O chaste one, he will lose his fame, longevity, fortune
and a good birth, in whose state the living beings are
terrified of miscreants. It is certainly the supreme duty of
the kings to subdue in order to end the misery of the ones who
suffer and therefore I shall kill this most wretched man so
violent against other living beings. (12) Who is he who could
cut off your legs, o son of Surabhi - as it happened with you
it has never happened before in the state of the kings that
live following Lord Krishna. (13) Just tell me, o bull, for you
are honest and without offenses, about him who mutilated you
and tarnished the reputation of the sons of Parthâ. (14)
Those who make the offenseless suffer may fear me wherever they
are, as I will curb the actions of the miscreants and restore
the good fortune of the honest ones. (15) The upstart who
offends innocent living beings, I shall forthwith defeat,
whether he's a demigod from heaven with armor and decorations
or not. (16) It is certainly the holy duty of the head of state
to always protect the ones who live in loyalty and rule safely
according to the scriptures over others who are in fact
straying,'

(17) The personality of
religion said: 'All you said speaking for the freedom from
anxiety of the sufferers just befits one of the Pândava
dynasty by whose qualities even Lord Krishna acted as a
servant. (18) O greatest among the human beings, from the
bewilderment of the person by all the differences of opinion,
we cannot tell what would be the cause of all human suffering.
(19) Some who deny all kinds of duality declare that it is from
one self that one suffers, others say that it is from the
superhuman, while still others say that it is all due to the
activities of material nature or of adopting outside
authorities. (20) Some also concluded that it defies
explication and comprehension; which of them herein is right, o
sage amongst the kings, you may judge by your own power of
intelligence'."

(21) Sûta said:
"Parîkchit, who attentively heard the personality of
religion thus speak, o best among the brahmins, mindfully
replied. (22) The king said: 'O knower of the duties, with you
in the form of a bull do you as the personality of religion
profess that [just like with a guru taking up the
karma] the position of the one acting against the religion
also becomes the position of the one identifying the problem.
(23) In other words: the Lord His ways with the material world
are inconceivable and to all it is clear that nor thinking nor
speaking is of avail. (24) Austerity, cleanliness, compassion
and thruthfullness [tapas, s'auca, dayâ,
sathya] are the legs that established the age of truth
[Sathya Yuga, the'old days'], but from irreligiosity
three of them broke in pride, too much association with women
and intoxication. (25) At present, o personality of religion,
you are hobbling along on the one leg of truthfulness while
quarrel personified [Kali], flourishing on deceit,
irreligiously tries to destroy that leg too. (26) A great
burden was taken from the face of the earth by the Supreme Lord
personally and others also - His all-auspicious footprints
brought good fortune everywhere. (27) Lamenting with tears in
her eyes, the unfortunate and chaste one [mother earth]
deserted by Him, is now enjoyed by the lower-class who, devoid
of the culture of learning, pose themself as rulers in my
place.'

(28) Thus the
personalities of religion and mother earth were pacified by the
great warrior, who took up his sharp sword in order to kill
Kali, the root cause of irreligion. (29) Knowing that the king
prepared to kill him, abandoned Kali, under the pressure of
fear, the royal dress and fully surrendered himself bowing his
head at the feet. (30) Out of compassion, he who is kind to the
poor and capable of handling worship, with a smile refrained
from killing the one fallen at the feet of the hero of whom it
is said that he is worthy of being sung. (31) The king said:
'Do not fear as you surrendered with folded hands; we certainly
inherited the fame of Arjuna, but there can be no question
either of being allowed to stay in my kingdom as you are the
friend of irreligion. (32) With you present in the body as a
god of men, everywhere all the irreligion of greed, falsehood,
robbery, incivility, treachery, misfortune, cheating, quarrel
and vanity will be abound in the masses. (33) Therefore, o
friend of irreligion, you do not deserve to remain with the
religion and truth in a place of sacrifice where one duly and
expertly is offering in service to the Lord of Sacrifices. (34)
In such sacrificial ceremonies the Supreme Personality of God,
the Lord, is being worshiped as the soul of all worshipable
deities, in the form of which He spreads welfare, for He is the
inviolable Supersoul to all desires being inside as well as
outside like the air is to all the moving and
unmoving.'

(35) Sûta said:
"That way being addressed by king Parîkchit, the
personality of Kali was trembling seeing him ready with a
raised sword speaking like Yamarâja, the Lord of Death.
(36) Kali said: 'Wherever that I may live under your order, o
Emperor, I will always see the reign of your bow and arrows as
well. (37) Therefore please, o chief of the protectors of the
religion, allot me a place where I for certain may find a
permanent residence under your rule'."

(38) Sûta said:
"Thus being petitioned, gave he Kali at that time the
permission to dwell in places where the four sinful activities
of gambling, drinking, prostitution and animal slaughter
[dyûtam, pânam, striyah,
sûnâ] were taking place. (39) Next to that
gave the master him, upon his insistent begging, the place
where there is gold as gold by passion is the fifth sin
bringing falsity, intoxication, lust and enmity. (40) Thus were
under the direction of the son of Uttarâ the five
dwelling places given to Kali where indeed irreligion is
encouraged. (41) For that reason should a person desiring his
well-being never resort to any of these places, especially not
those on the path of liberation, the royalty, the state
officials and the teachers. (42) By encouraging activities
restoring the three lost legs of austerity, cleanliness and
compassion of the bull, was [by King Parîkchit]
the earth perfectly improved. (43-44) Of him is the present
rule; the throne that was handed over by the grandfather king
[Yudhishthhira] who desired to withdraw in the forest.
From that rule, that sage among the kings and chief of the Kuru
dynasty, is now known in Hastinâpura as the most
fortunate and famous emperor. (45) Because of this experience
of the son of Abhimanyu, the king, may, thanks to his rule over
the earth, you all have the initiation of the performance of
sacrifices like this."

Chapter
18

Mahârâja
Parîkchit Cursed by a Brâhmana Boy

(1) Sûta said:
"The one who was sure not to be burned by the weapon of the son
of Drona in the womb of his mother, met his death by the mercy
of the Supreme Lord S'rî Krishna who's acts are wondrous.
(2) Cursed by a brahmin to die by a snake-bird, he was never
overwhelmed with the great fear of death because he had
consciously surrendered himself to the Supreme Lord (3) After
leaving behind all the associates around him he understood the
actual position of the Invincible One, giving up his own
material body at the bank of the Ganges as a disciple of the
son of Vyâsa [S'ukadeva Gosvâmî ].
(4) Never will those who live on and are engaged in service to
the One Glorified in the Hymns suffer from misconceptions at
the end of their own time, if they then also remember His
lotusfeet. (5) Even though present everywhere, the personality
of Kali cannot flourish as long as the great powerful Lord, the
son of Abhimanyu, is the factual emperor. (6) The moment the
Supreme Lord left this earth aside, at that time he, Kali,
promoting irreligion, followed in this world. (7) Never being
envious with the personality of Kali, the emperor was a realist
going for the essence, like a bee does for the nectar, knowing
that auspicious things lead to immediate success, while for the
inauspicious one must perform attaining never. (8) What to the
weak ones might be a powerful Kali was, to the one who existed
like a tiger among men, a challenge of self-control facing the
fearful and a mission of taking care facing the careless. (9)
As you asked me what could be stated by me in connection with
the narrations about Vâsudeva concerning the pious
Parîkchit, I have now described almost everything to you
about this. (10) Those desiring their own welfare ought to
hear, of all the topics that I spoke of, whatever they are
about, as they concern the Supreme Lord His wonders,
transcendental qualities and uncommon deeds."

(11) The sages said: "O
Sûta, may you live a long, grave and particularly
eternally famous life, because speaking so nicely about Lord
Krishna you grant us mortals certainlYour nectar of eternity.
(12) In this performance of sacrifice with an uncertain
outcome, our bodies and minds are blackened by the smoke, but
the pleasing by your good self of Govinda's feet is like the
honey from a lotus flower. (13) Attaining higher words or the
liberation from matter, not mentioning the worldly benedictions
of those who are heading for their death, is of no compare to
the finding of one's balance but for a moment in the
association of a devotee of the Lord. (14) What man of good
taste would ever have enough of relishing the nectar of the
stories about the greatest and only refuge among the living
beings, of whom the end of the transcendental qualities never
could be established by even the greatest masters of mystic
union like Lord Brahmâ and Lord S'iva? (15) Therefore
describe to us who are eager to hear about it, His impartial
transcendental activities, as you from your goodness for
certain relate to the Supreme Lord as the greatest of the great
exclusively. (16) For certain Parîkchit, who was a
first-class devotee, had fixed his intelligence on liberation
by means of the knowledge that was spoken by the son of
Vyâsa after having taken to the feet that are the shelter
of the king of the birds, Garuda [the bird by which Vishnu
travels]. (17) For that reason tell us about the supreme
and purifying so wonderfully contained in bhakti
[devotion] and describe to us, of the Unlimited One,
the activities that are so particularly dear to the pure
devotees, the way it was spoken to Parîkchit."

(18) Sûta said:
"See how, being connected to the great ones in conversation,
we, although we are from a mixed background, clearly are
promoted in taking birth [in the Lord] today, so that
in service of the ones advanced in knowledge we most quickly
become purified from the sufferings of a disqualifying
birth.(19) And, again, what to speak about the ones taking
exclusively to the shelter of the great devotees chanting the
holy name of He who is called Ananta as He is unlimited in His
potency and unmeasurably great by His attributes. (20) It is
now ascertained that it needs no description that by the
immeasurability of His attributes there is no one equal to Him.
And that leaving aside others who ask for the favor of the
Goddess of Fortune who herself serves the dust of the feet of
He who does not demand for that service. (21) Who else would be
worth the position of carrying the name of Supreme Lord besides
Mukunda [Lord Krishna as the one granting liberation]
of whose toenails the water [of the Ganges] collected
by Brahmâjî emanated that via Lord S'iva purifies
the whole universe. (22) Those who are firmly attached to Him
certainly can all of a sudden leave the attachments of the
gross body and the subtle mind aside and go away to take
shelter of the highest stage of perfection
[sannyâsa] in the nature of which non-violence
and renunciation is found. (23) To you, who are as powerful as
the sun, I may, as you asked my humble self, describe the
knowledge of Vishnu from the learned - as far as permitted by
my knowledge herein the way similarly birds in the sky fly as
far as they can."

(24-25) "Once upon a
time when Parîkchit was hunting stags with bow and
arrows, he got very fatigued, hungry and thirsty. Looking for a
reservoir of water he entered the hermitage of the famous rishi
S'amîka where he saw the sage silently sitting down with
his eyes closed. (26) Having restrained his sense organs,
breath, mind and intelligence he had, in quality equal with the
Supreme Absolute, ceased all activity remaining unaffected in
transcendence over the three modes of consciousness
[wakefulness, dream and unconsciousness]. (27) He was
covered with his long compressed hair as also by the skin of a
stag. The king, whose palate was dry of thirst, asked for
water. (28) Not being received with a place to sit, water and
nice words, he felt neglected and became angry that way. (29)
Although he was distressed of the circumstance of being hungry
and thirsty, his anger and envy against the brahmin was
unprecedented, o learned ones. (30) Having lost his respect he
picked up a lifeless snake with the tip of his bow and placed
it in anger on the shoulder of the sage as he left to return to
his palace. (31) There he wondered whether or not the
meditative state of withdrawing from the senses with closed
eyes by the sage was a false pretended trance to remain in
avoidance of seeing a lower ruler.

(32)"At the time the
sage's son, who was a very powerful personality, heard, as he
was playing with childish kids, of the distress the king had
occasioned his father, he had said this: (33)'Just see how the
irreligion of the rulers, with one who was brought up to behave
like a crow and watchdog to his master, has led to what is a
sin to servants. (34) To the learned the sons of the ruling
class are verily watchdogs - on what grounds can he who is
supposed to stay at the door think that he deserves to enter
the house of the master and eat from the same pot? (35)
Krishna, the Supreme Lord and ruler of those upstarts has
departed being our protector - today I shall punish them
myself, just witness my power.'(36) Thus speaking with red-hot
eyes to his playmates, the son of the rishi touched the water
of the Kaus'ika river and discharged the following thunderbolt
of words: (37)'Because of breaking the etiquette, a snakebird,
at the seventh day, will for certain bite the wretched one of
the dynasty who offended my father.'(38) Thereafter when the
boy had returned to the hermitage, he saw the snake on his
fathers shoulder and of that sorry plight he cried out
aloud."

(39) O S'aunaka, on
hearing his son crying in distress, the rishi who was born in
the family of Angirâ, gradually opened his eyes and saw
the dead snake on his shoulder also. (40) Throwing it aside, he
asked'My dear son, what are you crying about? Has someone done
something wrong?'Thus being asked, the boy told him everything.
(41) After hearing of the cursing of the king, who should never
have been condemned as he was the best among man, he did not
compliment his son, but in stead lamented: 'Alas! What a great
sin you have committed yourself today awarding such a heavy
punishment for such an insignificant offense. (42) In fact no
one may ever place a transcendental man of God on an equal
footing with common man - your command of intelligence is
immature... by his unsurpassable prowess his subjects enjoy
prosperity being completely protected. (43) O my boy, once this
monarchical representative of the Lord who carries the wheel of
the chariot is abolished, this world will be full of thieves
instantly vanquishing the unprotected as if they were lambs.
(44) For this reason, from this day on, the reaction upon this
sin will overtake us causing great social disruptions because
of abolishing the monarch - the wealth will be plundered by
thieves and between one another there will be killing and
injuring and the stealing of animals and women. (45) At that
time the righteous civilization of human progress in the
vocations and stages of life to the respect of the vedic
injunctions, is systematically vanquished, whereafter economic
development for the sake of sense-gratification only will
result in an unwanted population on the level of dogs and
monkeys. (46) The protector of the religion, the king, is a
highly celebrated emperor; a direct devotee first class of the
Lord and a saint amongst the royal order; a great performer of
horse-sacrifices - and when from hunger and thirst he is
stricken with fatigue he never deserves to be cursed by us like
this'.

(47) To pardon for the
great sin committed by the child immature of intelligence to a
sinless, deserving and subordinate one, he then turned himself
to the Supreme All-pervading Lord: (48)'Whether they are
defamed, cheated, cursed, disturbed of negligence, or even
being killed, for certain never for all of this will the
forbearing devotees of the Lord avenge themselves.'(49) Thus
the sage regretted the sin of his son while he personally did
not think of the king his insulting him as a sin. (50)
Generally are the saints in this world not distressed being
engaged by others in duality, nor do they take pleasure in it
because they are situated in the transcendence of the soul."

Chapter
19

The
Appearance of S'ukadeva Gosvâmî

(1) Sûta said:
"While going home the king thought that the act of what he had
done was abominable and he was very depressed saying to
himself: 'Alas, it was uncivilized and evil what I did to the
faultless, grave and powerful brahmin. (2) For sure it is
because of going against the injunctions that very soon I will
meet with a very troublesome calamity. I certainly hope that
that will happen as soon as possible, so that I shall be
relieved of my sins and never do something like that again. (3)
May I, on this very day, burn with my kingdom, strength and
wealth of riches in the fire ignited by the brahmin community,
so that the inauspiciousness of sinning against the Lord, the
culture and the cows may not return to me.'(4) While he thought
like this he came to hear of the curse of death of the sage's
son, which he accepted as well and good to happen in the nearby
future as the fire of the snakebird caused by the indifference
of being too attached. (5) Thus giving up this and the next
world, thinking of all that happened before as being
insignificant, he sat down at the bank of the transcendental
river to fast in service of Krishna's feet, considering it the
greatest achievement. (6) That river, always floating mixed
with tulasî-leaves (a plant used in worship], carries
the auspicious water with the dust from the feet of Lord
Krishna that sanctifies both the worlds inside and outside as
well as the Lord of Destruction [Lord S'iva] - who else
but the one about to die any moment is to worship that river?
(7) Thus having decided he, the worthy decendant of the
Pândavas, sat down at the feet of Vishnu to fast until
the death of giving himself up to the mercy of Mukunda without
deviation from the spirit of the vows of sages in being freed
from all kinds of association."

(8) "There as good as
on the plea of pilgrimaging came together all the world's power
of grace of great minds and thinkers along with their disciples
that sanctify all places of pilgrimage by their presence:
(9-10) Atri, Cyavana, S'aradvân, Arishthanemi, Bhrigu,
Vasishthha, Parâs'ara, Vis'vâmitra, Angirâ,
Paras'urâma, Uthathya, Indrapramada, Idhmavâhu,
Medhâtithi, Devala, Ârshthisena,
Bhâradvâja, Gautama, Pippalâda, Maitreya,
Aurva, Kavasha, Kumbhayoni, Dvaipâyana and the great
personality Nârada. (11) The many other wise of God,
saintly brahmins, the best of the holy kings and
Arunâdayas [a special rank of them] and many
other heads of the dynasties of sages who assembled there in
worship, were welcomed by the emperor who bowed his head. (12)
With all sitting down in comfort and after again having offered
them his obeisances, he thereupon humbly with folded hands
present before them spoke, as one whose mind is detached from
worldly affairs, of his decision to fast. (13) The king said:
'We indeed are grateful to be the most fortunate of all the
kings trained to get favors from the great souls, as to the
feet of the brahmins the royal orders are but refuse to be kept
at a distance on account of condemnable activities. (14)
Because of my sins, the Controller of the transcendental and
mundane worlds was sure to curse me via that twice-born one
because of my attachment of always thinking about family
affairs - and taking that form will He inspiring with fear very
soon overtake my mundane attachment. (15) Therefore just accept
me, o brahmins, as one who in surrender has taken to the divine
mother Ganges with the Lord in his heart. Let the snakebird, or
whatever magical thing the twice-born called for, bite me
forthwith; please continue reciting the deeds of Lord Vishnu.
(16) And again let it be so that wherever that, unto the
Supreme Unlimited Lord and the association He attracts in the
material world, I may take my birth, I will find friendly
relations everywhere in obeisance to the
twice-born.'

(17) "Thus, as
persevering as in the past, the king sat himself on kus'a-grass
laid down to the east in selfcontrol facing the north from the
southern bank of the wife of the sea [the Ganges],
while having given the administration over to his son. (18) To
that, from the sky seeing that the king would fast until his
end, all the gods in praise scattered the earth with flowers,
continually beating celestial drums in pleasure. (19) All the
great sages that had assembled there thus praised him wise and
approvingly said, from the power of their goodness to the
living beings, that is in quality as beautifull as the divine
praised in the scriptures: (20)'It is not astonishing that this
saintly king, the chief of all of us who are strict in
following Krishna, seated on the throne decorated with the
helmets of kings, immediately gave up desiring to achieve
association with the Fortunate One. (21) All of us, will stay
as long at this place as it takes the king to give up his body
to attain to the world of the Supreme where this foremost
devotee returns to complete freedom from worldy concerns and
lamentation.'

(22) After hearing the
assembled sages speaking thus impartially, sweet to hear, grave
and perfectly true, Parîkchit complimented them all with
the appropriate presentation and, desiring to hear of the
activities of Vishnu, he said: (23)'You all have assembled here
as the representation of the one above the three worlds
[Brahmâ], with no other purpose in this world or
a world hereafter, but to act, to your innate nature, for the
good of others. (24) From this, I am begging you, as
trustworthy vedic learned ones, to tell me therefore what out
of all the different duties of all and especially of those who
are about to die, to your opinion would be the proper and
befitting conduct.''

(25) At that moment, as
if called for, the powerful son of Vyâsa, S'ukadeva
Gosvâmî, appeared who, satisfied in
selfrealization, traveled around disinterested without any
concerns of identity, surrounded by children and dressed in
neglect of others [naked]. (26) Being only sixteen
years of age he had delicate legs, hands, thighs, arms,
shoulders, forehead and body. His eyes were beautifully wide
and with a high nose and similar ears he had a face with nice
brows and a neck as well formed as a conchshell. (27) With a
fleshy collarbone, a broad chest and a deep navel he had a
striped abdomen and was naked with curly scattered hair and
elongated hands with the hue of the best among the gods
[Krishna; a dark complexion]. (28) Even though he
covered his nakedness, the sages, who had a keen eye for
physiognomy, recognized the symptoms of the blackish skin, the
beauty of young age and the attraction for the fair sex with
his beautiful smiles - and they all stood up from their seats.
(29) To welcome the guest arriving, the one always protected by
Vishnu [Parîkchit], bowed before him offering his
obeisances, upon which his less intelligent following of boys
and women was sure to withdraw itself as he took his exalted
seat in reception of the respect. (30) S'ukadev, surrounded
there by the greatest of the great saints amongst the brahmins,
the kings and the godly ones, well deserved made a supreme and
able presence, that compared to the moon surrounded by planets,
heavenly bodies and stars. (31) Sitting down in calm and
self-assured of intelligence the sage was approached by the
great devotee, the king, who properly bowed down with folded
hands inquiring in sweet polite words.

(32) Parîkchit
said: 'O brahmin, today have we from the ruling class become
eligible to serve the devotee and to be alike friends by your
mercy - as in making your presence as a guest, your good self
brings about all the good qualities. (33) Thinking of your
person certainly instantly purifies all the places we inhabit,
not mentioning what it means to see you, touch you, wash your
feet and offer you a seat. (34) On account of your being
present, o great mystic, are our sins in spite of their
invulnerability immediately vanquished, just like the person
not so enlightened is in the presence of Vishnu. (35)
Definitely, the Supreme Lord granted us the pleasure of Krishna
so dear to the sons of Pându, accepting us as a friend in
relating to the father like cousins do to the satisfaction of
the descent. (36) Otherwise, how could you, specifically for me
in my last hours before death, out of your own free will appear
here to meet us, while normally you are invisible among the
common man, being all-perfect as you are? (37) Therefore I beg
you, as the supreme spiritual master of all ascetics, what for
a person in this life would be the perfection, the final
beatitude, and what all would be the duty of someone about to
die. (38) Please explain what the people in general, o master,
should hear and chant about, what they should do, what they
should remember and share, as also what would be against the
principle. (39) This because, o supreme devotee, in the house
of the householders one rarely sees you staying for longer than
the exact time of milking a cow'."

(40) Sûta said:
"Thus pleasantly being adressed and questioned by the king,
began the supreme son of Vyâsadeva so well versed in the
knowledge of the true duty, with his reply."

Thus ends the first Canto
of the S'rîmad Bhâgavatam, the story of the
Fortunate One.

Production: the Filognostic
Association of The Order of Time, with special thanks to Sakhya
Devi Dasi for proofreading and correcting the manuscript. http://theorderoftime.com/info/guests-friends.html

The sourcetexts,
illustrations and music to this translation one can find
following the links from: http://bhagavata.org/

For this original translation
next to the Sanskrit dictionary a one-volume printed copy has
been used with an extensive commentary by A.C.
Bhaktivedânta Swami Prabhupâda. ISBN: o-91277-27-7.
See the S'rîmad Bhâgavatam treasury:
http://bhagavata.org/treasury/links.html for links to other
sites concerning the subject.